Apuleius - On The Cosmos

Apuleius, On the Cosmos
This site presents a working draft of a new English translation of Apuleius’ De Mundo. You can view it alongside
the Aristotelian Περὶ κόσμου (commonly, but for these purposes confusingly, also known as De Mundo), presented
here in a new English translation, designed to give the best possible sense of where the texts most diverge from
each other. The Latin and Greek texts are also available to view in parallel with each other, and with the
translations.
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[Aristotle], On the Cosmos (English)

[Aristotle], Περὶ κόσμου (Greek)
Apuleius, De Mundo (Latin)
Apuleius, On the Cosmos (English)
[Aristotle], Peri Apuleius, De

[Aristotle], On the Cosmos Apuleius, On the Cos
Kosmou mundo
INTRODUCTION
Philosophy has often struck me as a godlike and divine Πολλάκις μὲν [Proem] [285] When I have bee
thing, Alexander, especially in cases where it alone can ἔμοιγε θεῖόν τι καὶ Consideranti deeper, it has often str
elevate us to the contemplation of things that are real, δαιμόνιον ὄντως mihi et that philosophy is the
and concerns itself with knowing the truth about them. χρῆμα, ὦ diligentius the vices: it participate
Others keep their distance from it because it is too Ἀλέξανδρε, ἡ intuenti, et especially true in the p
elevated, too vast. But philosophy is not afraid of this φιλοσοφία ἔδοξεν saepe alias, interpret nature and to
subject, and does not think itself unworthy of what is εἶναι, μάλιστα δὲ Faustine fili, beyond what we can s
more beautiful than anything else. On the contrary, it ἐν οἷς μόνη uirtutis philosophy claims for
supposes that it has close affinity with it, and that it is διαραμένη πρὸς indagatrix magnitude of the subje
especially suited to learning about these things. We τὴν τῶν ὄντων expultrixque this sort of thing requi
cannot reach heaven physically, or leave the earth in uitiorum, philosophy does not d
θέαν ἐσπούδασε
order to inspect the holy country there [10] – as the diuinarum itself unworthy, [286]
γνῶναι τὴν ἐν
foolish Aloiadai once thought they could. But thanks to particeps rerum judgement of matters
αὐτοῖς ἀλήθειαν,
philosophy, the soul, led by the intellect, is elevated philosophia the contrary, in fact: it
and transported; it finds itself on a tireless journey, and καὶ τῶν ἄλλων uidebatur, et sciences, and the work
in the regions of the mind it surveys things that ταύτης nunc maxime, with its calling, that su
normally stand far away. It easily recognises what is ἀποστάντων διὰ cum naturae interests and inclinatio
akin to it, I suppose, and the soul’s divine eye grasps τὸ ὕψος καὶ τὸ interpretationem cannot physically visit
things that are divine – and delivers them as prophetic μέγεθος, αὕτη τὸ et remotarum ab cannot leave behind th
revelation to humans. πρᾶγμα οὐκ oculis rerum those regions; but taki
ἔδεισεν οὐδ’ inuestigationem steeped in its discover
αὑτὴν τῶν sibi uindicet. intellectually through
καλλίστων Nam cum ceteri roads which their own
ἀπηξίωσεν, ἀλλὰ magnitudine rei them to be passable on
Kosmou mundo
καὶ συγγενεστάτην territi, eiusmodi So, although nature w

ἑαυτῇ καὶ μάλιστα laborem arduum cosmos to keep us awa
πρέπουσαν et profundum [288] our agile thinkin
ἐνόμισεν εἶναι τὴν existimarent, with it, with its size an
ἐκείνων μάθησιν. sola philosophia mind possesses godlik
Ἐπειδὴ γὰρ οὐχ suum non out and recognise the
οἷόν τε ἦν τῷ despexit and the intellect passe
σώματι εἰς τὸν ingenium, nec [acting] just like proph
οὐράνιον indignam se majesty of the gods an
ἀφικέσθαι τόπον existimauit, cui they alone, thanks to t
καὶ τὴν γῆν diuinarum et
humanarum
ἐκλιπόντα τὸν
rerum
ἱερὸν [391a10]
disc[r]eptatio
ἐκεῖνον χῶρον
deferatur; sed
κατοπτεῦσαι, concinere
καθάπερ οἱ [accidere] tam
ἀνόητοί ποτε bonas artes et
ἐπενόουν eiusmodi
Ἀλῳάδαι, ἡ γοῦν operam cum
ψυχὴ διὰ ingenuitate
φιλοσοφίας, professionis
λαβοῦσα ἡγεμόνα suae credidit, et
τὸν νοῦν, congruere istius
ἐπεραιώθη καὶ modi curam
ἐξεδήμησεν, talibus studiis et
ἀκοπίατόν τινα moribus. Nam
ὁδὸν εὑροῦσα, καὶ cum mundum
τὰ πλεῖστον homines
ἀλλήλων eiusque
ἀφεστῶτα τοῖς penetralia
τόποις τῇ διανοίᾳ corpore adire
συνεφόρησε, non possent, ut
ῥᾳδίως, οἶμαι, τὰ terreno
συγγενῆ domicilio
γνωρίσασα, καὶ <relicto> illas
θείῳ ψυχῆς ὄμματι regiones
inspicerent,
τὰ θεῖα
philosophiam
καταλαβομένη,
ducem nancti
τοῖς τε ἀνθρώποις
eiusque inuentis
προφητεύουσα.
inbuti, animo
peregrinari ausi
sunt per caeli
plagas, his
itineribus quae
exploratione
acuminis sui
peruia
sapientiae solis
cogitationibus
uiderant, ut,
Kosmou mundo
cum ipsius
interualli
condicione a
mundi uicinia
natura nos
secretos esse
uoluisset,
inmensitati
tamen eius
uolucrique
curriculo
cogitationum
nostrarum nos
pernicitas
intimaret;
facillimeque ea,
de quibus origo
eius est, anima
diuinis suis
oculis aspexit,
agnouit, aliis
etiam eius
scientiam
tradidit, ueluti
prophetae
quidam deorum
maiestate
conpleti effantur
ceteris, quae
diuino beneficio
soli uident.
And so it is: for the soul wishes to communicate to Τοῦτο δὲ ἔπαθε, Quare et eos, There are people who
everyone whomsoever, as far as it can, everything it καθ’ ὅσον οἷόν τε qui unius loci readers for their descri
values. This is why some people have laboured to ἦν, πᾶσιν ἀφθόνως ingenia nobis qualities of a particula
sketch for us the nature of some particular place, or the μεταδοῦναι qualitatesque stream that flows som
layout of some particular city, or the extent of a river, βουληθεῖσα τῶν describunt, aut grandeur of the mount
or [20] the beauty of a mountain – all the kinds of thing παρ’ αὑτῇ τιμίων. moenia urbis things they have descr
people have done. Some of them talk about Ossa, some Διὸ καὶ τοὺς μετὰ aut alicuius cliffs at Nyssa, the cav
Nyssa, some the cave at Corycus, others whatever there σπουδῆς amnis fluenta Olympus, the steeps o
happens to be in whatever place. One should pity them διαγράψαντας ἡμῖν aut amoenitates each and severally. [28
for their small-mindedness: they are struck with ἑνὸς τόπου φύσιν et magnitudines work, and it captures n
wonder at anything, and make a huge deal out of a montium, alia with the slightest claim
ἢ μιᾶς σχῆμα
trivial scene. This happens to them because they cannot multa descripta surprising that this is h
πόλεως ἢ ποταμοῦ
see what is greater – I mean the cosmos, and the larger ab aliis, plerique no inkling of anything
components of it. If they really knew, they would not μέγεθος [391a20] ἢ studiose legunt: anything which a bit m
ever experience wonder at any of these things, [391b1] ὄρους κάλλος, οἷά Nysae iuga et contemplation. If they
but everything else would seem trivial to them, and not τινες ἤδη penetralia the terrestrial sphere, o
worth a thing in comparison to its superiority. So let me πεποιήκασι, Coryci, et same way, it would co
speak and, as far as it is achievable, theologise about φράζοντες οἱ μὲν Olympi sacra, et individual parts which
all these things, the nature and disposition and τὴν Ὄσσαν, οἱ δὲ Ossae ardua, so worthy of praise. W
Kosmou mundo
movement of each. And I think it is fitting for you, as τὴν Νύσσαν, οἱ δὲ alia Aristotle, the wisest an
the best of leaders, to engage with an account of the τὸ Κωρύκιον huiuscemodi philosophers, and of T
greatest of things, not to use philosophy to think about ἄντρον, οἱ δὲ sola dumtaxat et then, as far as my thou
anything trivial, but to use its gifts to embrace what is ὁτιοῦν ἔτυχε τῶν singula entire celestial system
best. ἐπὶ μέρους, extollunt. things it includes alon
οἰκτίσειεν ἄν τις Quorum me explain why and how
τῆς μικροψυχίας, miseret, cum
τὰ τυχόντα tanto opere nec
ἐκπεπληγμένους magnis et
καὶ μέγα oppido paucis
inexplebili
φρονοῦντας ἐπὶ
admiratione
θεωρίᾳ μικρᾷ.
capiuntur. Hoc
Τοῦτο δὲ πάσχουσι illis euenire
διὰ τὸ ἀθέατοι adeo non est
τῶν κρειττόνων mirabile, cum
εἶναι, κόσμου λέγω nihil maius
καὶ τῶν ἐν κόσμῳ suspexerint
μεγίστων· neque ad aliquid
οὐδέποτε γὰρ ἂν intenderint,
τούτοις γνησίως quod maiore
ἐπιστήσαντες diligentia
[391b1] ἐθαύμαζόν contemplandum
τι τῶν ἄλλων, esset. Ceterum
ἀλλὰ πάντα αὐτοῖς si terrarum
τὰ ἄλλα μικρὰ orbem
κατεφαίνετο ἂν καὶ omnemque
οὐδενὸς ἄξια πρὸς mundum
τὴν τούτων contemplari
ὑπεροχήν. pariter
Λέγωμεν δὴ ἡμεῖς aliquando
καί, καθ’ ὅσον potuissent,
ἐφικτόν, minus exiguas
θεολογῶμεν περὶ eius et singulas
τούτων συμπάντων, partes dignas
ὡς ἕκαστον ἔχει laudibus
φύσεως καὶ θέσεως credidissent,
quibus esset
καὶ κινήσεως.
uniuersitas
Πρέπειν δέ γε οἶμαι
conprehensa.
καὶ σοί, ὄντι Quare nos
ἡγεμόνων ἀρίστῳ, Aristotelen
τὴν τῶν μεγίστων prudentissimum
ἱστορίαν μετιέναι, et doctissimum
φιλοσοφίᾳ τε philosophorum
μηδὲν μικρὸν et
ἐπινοεῖν, ἀλλὰ Theophrastum
τοῖς τοιούτοις auctorem secuti,
δώροις δεξιοῦσθαι quantum
τοὺς ἀρίστους. possumus
cogitatione
contingere,
Kosmou mundo
dicemus de
omni hac
caelesti ratione,
naturasque <et>
officia conplexi
et cur et
quemadmodum
moueantur
explicabimus.
COSMIC SPHERES
So the cosmos is a system made from heaven and earth Κόσμος μὲν οὖν 1. Mundus 1. The cosmos as a wh
and [10] all the kinds encompassed within them. ἐστι σύστημα ἐξ omnis societate of heaven and earth, a
(‘Cosmos’ is used in another sense too, to mean the οὐρανοῦ καὶ γῆς caeli et terrae belongs to either. Here
ordering and disposition of individual entities, as they καὶ τῶν [391b10] constat et eorum it]: the cosmos is an o
are protected by and through god.) The life-giving ἐν τούτοις natura quae generosity and govern
earth is in the centre of it, unmoved and foundational, περιεχομένων utriusque sunt; gods. [290] Its solid an
the hearth and mother of all kinds of living things. The φύσεων. Λέγεται uel sic: mundus I would render [the Gr
upper part of the cosmos, which is entirely bounded by δὲ καὶ ἑτέρως est ornata by the earth, which is
an outermost limit, is the dwelling-place of the gods, κόσμος ἡ τῶν ordinatio dei things, and whose enti
and is called ‘heaven’ [ouranos]. It is full of divine ὅλων τάξις τε καὶ munere, deorum enclosed and wrapped
bodies, which we call ‘stars’; it is in eternal motion, διακόσμησις, ὑπὸ recta custodia. vault. Beyond [the air]
and unites the unceasing dance of them all within a θεοῦ τε καὶ διὰ Cuius cardinem which we call ‘heaven
revolving circuit they all share. The whole heaven and – sic enim full of divine bodies: t
θεὸν φυλαττομένη.
cosmos is spherical [20] and is, as I said, in continual dixerim κέντρον beauty, the dazzling su
Ταύτης δὲ τὸ μὲν
motion: but there must be two fixed points, opposite – robustum et stars. Heaven follows
each other, as there are in the case of a ball rotating on μέσον, ἀκίνητόν τε inmobilem cycles of day and nigh
a lathe, which remain fixed and hold the ball in place, καὶ ἑδραῖον ὄν, ἡ genetrix atque which slip along unce
and its whole mass turns around them. These fixed φερέσβιος εἴληχε altrix an end for want of tim
points are called ‘poles’: [392a1] if you imagine a γῆ, παντοδαπῶν animantium revolves in this way, li
straight line connecting them – some call this the ‘axis’ ζῴων ἑστία τε omnium habet rooted as it were. Divi
– it will be the diameter of the cosmos, with earth οὖσα καὶ μήτηρ. tellus, supernis vertices in just the way
occupying the centre and the two poles its limits. The Τὸ δὲ ὕπερθεν omnibus, ut wood in pincers when
poles are unmoving. One is always visible, because it is αὐτῆς, πᾶν τε καὶ uideri potest, We call these vertices
over our heads in the northern region – it is called the πάντῃ aeris liquiditate mounts, and the line w
‘Arctic’; the other is always hidden on the other side of πεπερατωμένον εἰς ad modum an ‘axis’, bisecting the
the earth to the south, and is called the ‘Antarctic’. τὸ ἀνωτάτω, θεῶν tegminis saeptis keeping the earth’s sph
οἰκητήριον, et opertis. Vltra which, as I said, are fi
οὐρανὸς deorum domus appears above us, to th
ὠνόμασται. est, quod call it), while the other
Πλήρης δὲ ὢν caelum other side of the earth,
σωμάτων θείων, ἃ uocamus: quod languid by the souther
δὴ καλεῖν ἄστρα quidem diuinis
εἰώθαμεν, corporibus
κινούμενος κίνησιν onustum
ἀίδιον, μιᾷ uidemus,
περιαγωγῇ καὶ pulcherrimis
κύκλῳ ignibus et
συναναχορεύει perlucidis solis
et lunae
πᾶσι τούτοις
Kosmou mundo
ἀπαύστως δι’ reliquorumque

αἰῶνος. Τοῦ δὲ siderum, cum
σύμπαντος quibus fertur
οὐρανοῦ τε καὶ per orbem
κόσμου dierum
σφαιροειδοῦς noctiumque
[391b20] ὄντος καὶ curriculis, agens
κινουμένου, et stellarum
καθάπερ εἶπον, choros
ἐνδελεχῶς, δύο ἐξ intermino lapsu,
ἀνάγκης ἀκίνητά finem nulla aeui
ἐστι σημεῖα, defectione
καταντικρὺ factura. Sed
cum omne
ἀλλήλων, καθάπερ
caelum ita
τῆς ἐν τόρνῳ
reuoluatur ut
κυκλοφορουμένης
sphaera, eam
σφαίρας, στερεὰ tamen radicibus
μένοντα καὶ oportet teneri,
συνέχοντα τὴν quas diuina
σφαῖραν, περὶ ἃ ὁ machinatio
πᾶς ὄγκος κύκλῳ uerticibus
στρέφεται· καλοῦν| adfixit, ut in
ται δὲ οὗτοι πόλοι· tornando artifex
δι’ ὧν εἰ solet forcipe
νοήσαιμεν materiam
ἐπεζευγμένην conprehensam
εὐθεῖαν, | ἥν τινες reciproco
ἄξονα 392a1] uolumine
καλοῦσι, διάμετρος rotundare; eos
ἔσται τοῦ κόσμου, polos dicimus, a
μέσον | μὲν quibus, ueluti a
[392a1] ἔχουσα cardinibus,
τὴν γῆν, τοὺς δὲ directio
δύο πόλους πέρατα. quaedam
Τῶν δὲ ἀκινήτων profecta axis est
πόλων τούτων ὁ dictus, diuisor et
μὲν ἀεὶ φανερός disterminator
ἐστιν ὑπὲρ mundi, orbem
terrae in
κορυφὴν ὢν κατὰ
medietate
τὸ βόρειον κλίμα,
constituens.
ἀρκτικὸς
Verum hi
καλούμενος, ὁ δὲ
uertices, quos
ὑπὸ γῆν ἀεὶ inmobiles
κατακέκρυπται, diximus, ita sunt
κατὰ τὸ νότιον, ut supra caput
ἀνταρκτικὸς alter adpareat ex
καλούμενος. parte boreae,
qui
septemtrionalis
uocatur; alter
Kosmou mundo
antarcticus
humo tegitur,
umidus et
austrinis
uaporibus
mollis.
Sed caelum
ipsum
stellaeque
Οὐρανοῦ δὲ καὶ caeligenae
ἄστρων οὐσίαν omnisque
μὲν αἰθέρα siderea conpago
καλοῦμεν, οὐχ, ὥς aether[a]
τινες, διὰ τὸ uocatur, non, ut
πυρώδη οὖσαν quidam putant,
αἴθεσθαι, quod 1.30 [291] Heaven itself, an
We call the substance of the heaven and of the stars
ignitus sit et and the whole sidereal
‘aether’ – not, as some say, because it is fiery and πλημμελοῦντες
incensus, sed ‘aether’ – not, as some
‘blazes’ (they confuse it with the completely different περὶ τὴν πλεῖστον
quod cursibus ‘burning’, but because
power possessed by fire), but because it ‘always πυρὸς rapidis semper revolutions. Aether is
rushes’ in a circular path: it is an element different ἀπηλλαγμένην rotetur, which everyone is fam
from the four [elements], as one that does not mix and δύναμιν, ἀλλὰ διὰ
elementum non [from them]. It is coun
is divine. τὸ ἀεὶ θεῖν unum ex is first in rank: divine
κυκλοφορουμένην, quattuor quae
στοιχεῖον οὖσαν nota sunt
ἕτερον τῶν cunctis, sed
τεττάρων, longe aliud,
ἀκήρατόν τε καὶ numero
θεῖον. quintum,
primum ordine,
genere diuinum
et inuiolabile.
[10] Of the stars that the cosmos encompasses, some Τῶν γε μὴν 2. Iam astrorum 2. One group of stars,
revolve along with the whole heaven, without ἐμπεριεχομένων innumerabilis of them, moves in the
wandering, but keeping to the same place. In the [392a10] ἄστρων multitudo Around this runs the b
middle of them, the so-called ‘zodiac’ forms an oblique τὰ μὲν ἀπλανῶς partim labitur which surrounds it at a
girdle through the tropics; it is divided into twelve τῷ σύμπαντι cum orbis twelve signs. Another
areas corresponding to the signs [of the zodiac]. Other οὐρανῷ inerrantis they do not move like
stars, the ‘wanderers’ [= ‘planets’], do not move with συμπεριστρέφεται, regione, quam indeed they differ from
the same speed as the former, or as each other, but they τὰς αὐτὰς ἔχοντα circulus ambit and speeds. They are s
all have their own circles, so that, among them, one is ἕδρας, ὧν μέσος ὁ signifer, obliqua serve what I could cal
closer to earth and another further out. The number of ζῳοφόρος conplexione some lie further out, s
the fixed stars is undiscoverable to humans, although καλούμενος κύκλος circumdatus, et nature is such that they
they move on the single plane of the whole heaven. But ἐγκάρσιος διὰ τῶν signis XII all are part of an infini
that of the planets amounts all told to seven, situated on inluminatus, crown for something s
τροπικῶν
as many circles, which are arranged in sequence [20] partim with the wonderful an
διέζωσται, κατὰ
so that the higher is larger than the lower. The seven errantibus Conversely, the seven
circles are nested in each other, but all are surrounded μέρη διῃρημένος stellis, quae names of gods are set
Kosmou mundo
by the sphere of the fixed stars. The circle of Phainon, εἰς δώδεκα ζῳδίων neque priorum in a nested series so th
also called that of Cronus, always has the place next in χώρας, τὰ δέ, motus habent largest. These [sphere
from it; and then that of Phaethon, also known as the πλανητὰ ὄντα, neque sane inter reciprocal bonds, and
circle of Zeus; then Pyroeis, known as the sphere both οὔτε τοῖς se similes et embrace of the so-call
of Heracles and of Ares. Sixth is Stilbon, which some προτέροις aequales, sed globe of Phaeno, whic
call the sphere of holy Hermes, but others that of ὁμοταχῶς adfixae diuersis that of Phaetho, which
Apollo. After that comes the circle of Phosphorus, κινεῖσθαι πέφυκεν globis Pyroeis, which many p
which they call Aphrodite (but others again Hera); then οὔτε ἀλλήλοις, inordinatum, ut Heracles, and more sti
that of the sun, and finally that of the moon, which is ἀλλ’ ἐν ἑτέροις sic dixerim, follows next, which so
the lower limit of the aether [30] which embraces all καὶ ἑτέροις ordinem Apollo and others [the
the divine bodies and their serial movements. κύκλοις, ὥστε seruant; bringing Juno, also su
aliaeque ultra then comes the sphere
αὐτῶν τὸ μὲν
sunt, aliae citra. moon. [The moon] is t
προσγειότερον
Stellae, quae aether which nourishe
εἶναι, τὸ δὲ
propter naturam of all these [celestial]
ἀνώτερον. Τὸ μὲν eiusmodi nullis them by making provi
οὖν τῶν ἀπλανῶν creduntur variation.
πλῆθος erroribus uagae,
ἀνεξεύρετόν ἐστιν et infinitos
ἀνθρώποις, καίπερ numero greges
ἐπὶ μιᾶς ducunt et
κινουμένων simplex aetheris
ἐπιφανείας τῆς τοῦ dorsum alma et
σύμπαντος sacrata
οὐρανοῦ· τὸ δὲ amoenitate lucis
τῶν πλανήτων, εἰς coronant.
ἑπτὰ μέρη Septem uero
κεφαλαιούμενον, deorum
ἐν τοσούτοις nominibus
[392a20] ἐστὶ inlustres,
κύκλοις ἐφεξῆς totidem orbibus
κειμένοις, ὥστε adfixae sunt et
ἀεὶ τὸν ἀνωτέρω gradatim
μείζω τοῦ ὑποκάτω sibimet
εἶναι, τούς τε ἑπτὰ superlatae, ut
ἐν ἀλλήλοις superior
ἐμπεριέχεσθαι, inferiore sit
πάντας γε μὴν ὑπὸ maior, ac
τῆς τῶν ἀπλανῶν uicissim mutuis
σφαίρας adhaesionibus
nexae conplexu
περιειλῆφθαι.
illius orbis, qui
Συνεχῆ δὲ ἔχει ἀεὶ
inerrabilis
τὴν θέσιν ταύτῃ ὁ dicitur,
τοῦ Φαίνοντος ἅμα continentur. Hic
καὶ Κρόνου Phaenonis
καλούμενος globus, quem
κύκλος, ἐφεξῆς δὲ appellamus
ὁ τοῦ Φαέθοντος Saturnum; post
καὶ Διὸς quem
λεγόμενος, εἶθ’ ὁ Phaethontis
Πυρόεις, secundus est,
Kosmou mundo
Ἡρακλέους τε καὶ quem Iouem

Ἄρεος dicimus: et loco
προσαγορευόμενος, tertio Pyrois,
ἑξῆς δὲ ὁ Στίλβων, quam multi
ὃν ἱερὸν Ἑρμοῦ Herculis, plures
καλοῦσιν ἔνιοι, Martis stellam
τινὲς δὲ uocant. Hanc
Ἀπόλλωνος· μεθ’ sequitur Stilbon,
ὃν ὁ τοῦ cui quidam
Φωσφόρου, ὃν Apollinis, ceteri
Ἀφροδίτης, οἱ δὲ Mercuri nomen
dederunt.
Ἥρας
Quintus
προσαγορεύουσιν,
Phosphorus,
εἶτα ὁ ἡλίου, καὶ
Iunonia, immo
τελευταῖος ὁ τῆς Veneris stella
σελήνης, μέχρις ἧς censetur.
ὁρίζεται ὁ Deinde solis est
[392a30] αἰθήρ, τά orbis et ultima
τε θεῖα ἐμπεριέχων omnium luna,
σώματα καὶ τὴν altitudinis
τῆς κινήσεως aethereae
τάξιν. principia
disterminans,
quae diuinas et
inmortales
uiuacitates
ignium pascens,
ordinatis ac
semper
aequalibus
inuectionibus
soluitur atque
reparatur.
Air / Atmosphere
Immediately after the aetherial and divine part of the Μετὰ δὲ τὴν 3. After that part of th
cosmos – which we affirm to be organised and αἰθέριον καὶ θείαν bounds of the aether (w
undisturbed, unwavering and impassive – comes the φύσιν, ἥντινα weight, and is invariab
part which is everywhere easily affected and disturbed τεταγμένην mortal region, closer n
and, in brief, is destructible and perishable. The first bit ἀποφαίνομεν, ἔτι 3. Post eam parts of this region are
of it is the thin and flame-like substance [392b1], δὲ ἄτρεπτον καὶ uero partem, where they touch the h
which is ignited by the aether, because of its size and ἀνετεροίωτον καὶ quae sancti the extent that a tiny th
the speed of its motion. In the fiery and supposedly ἀπαθῆ, συνεχής aetheris finibus enormous, or somethin
chaotic [substance], lights shine out, flames shoot ἐστιν ἡ δι’ ὅλων coercetur, cuius fast); but it is scorched
forth, and ‘planks’ [dokides] and ‘troughs’ [bothynoi] παθητή τε καὶ mensa pensaque makes its circuit. Flam
and what are called ‘comets’ are frequently ignited and distinctio est et our eyes, can be seen a
τρεπτή, καί, τὸ
extinguished. natura and flare. The Greeks
σύμπαν εἰπεῖν,
inmutabilis, [‘planks’] and bothyni
φθαρτή τε καὶ
regio est
ἐπίκηρος. Ταύτης
Kosmou mundo
δὲ αὐτῆς πρώτη mortalis ac iam them streaking by: the

μέν ἐστιν ἡ paene terrena, more readily extinguis
λεπτομερὴς καὶ cuius primae
φλογώδης οὐσία, sunt partes
[392b1] ὑπὸ τῆς tenuiores et
αἰθερίου uaporatae,
πυρουμένη διὰ τὸ quippe cum
μέγεθος αὐτῆς | finitimis
καὶ τὴν ὀξύτητα aetheris
τῆς κινήσεως· ἐν adtingantur
ardoribus,
δὲ τῇ πυρώδει καὶ
quantum
ἀτάκτῳ λεγομένῃ
maximis parua
τά τε σέλα διᾴττει et quantum
καὶ φλόγες rapidis possunt
ἀκοντίζονται καὶ pigriora
δοκίδες τε καὶ contingi. Sed ex
βόθυνοι καὶ ea parte, quae
κομῆται λεγόμενοι curriculis
στηρίζονται καὶ finitimi inuritur
σβέννυνται solis, se iaculari
πολλάκις. atque emicare et
scintillare
flammae
quaedam
ostensae oculis
nostris uidentur,
quas Graeci
cometas et
docidas et
bothynos
appellant
quasque labi et
fluere
frequenter
uidemus, lucere
<facile>
faciliusque
restingui.
Kosmou mundo
Exin inferioris
aeris qualitas
turbidior
infunditur, cui
permixtus est
glacialis rigor;
Ἑξῆς δὲ ταύτης ὁ sed superioris
ἀὴρ ὑποκέχυται, uicinia claritatis
ζοφώδης ὢν καὶ et propinqui
παγετώδης τὴν caloris adflatu
φύσιν· ὑπὸ δὲ nitescit ac
ἐκείνης sinceriore
λαμπόμενος ἅμα interdum luce
καὶ διακαιόμενος uestitur. Huius
λαμπρός τε γίνεται saepe mutabilis Next to this, the lower
καὶ ἀλεεινός. Ἐν conuertitur quality. It is suffused w
Next to this pours in air, misty and frosty in its own δὲ τούτῳ, τῆς species, cum sit shines under the effect
nature; but at the same time, it is illuminated by this natura uitiabili: neighbour’s heat, and
παθητῆς ὄντι καὶ
[fire above] and even burned and becomes bright and et in nubes purer light. Its state ch
αὐτῷ δυνάμεως
warm. It is itself of an easily affected capacity, and it is cogitur et things do: it is compre
very mutable, and within it [10] clouds form and καὶ παντοδαπῶς reciprocis apart by gusts [of wind
showers beat down, there are snows and frosts and hail, ἀλλοιουμένῳ, flabris aperitur burst open by violent s
gusts of winds and of typhoons, and even thunder and νέφη τε [392b10] et nimbis it snows, and suffers a
coruscations, and thunderbolts coming down, and συνίσταται καὶ vehementibus falling; it becomes tem
storm-clouds colliding in their thousands. ὄμβροι rumpitur, typhoons are gusting a
καταράσσουσι, niuibus etiam et catches fire [when ass
χιόνες τε καὶ glacie the [rest of the] celesti
πάχναι καὶ χάλαζαι inhorrescit et
πνοαί τε ἀνέμων praecipiti
καὶ τυφώνων, ἔτι grandine
τε βρονταὶ καὶ desuper
ἀστραπαὶ καὶ uerberatur;
πτώσεις κεραυνῶν turbinum
μυρίων τε γνόφων flatibus
συμπληγάδες. typhonumque
conflictu fit
procellosa, sed
telis fulminum
et missilium
caelestium
iaculis ignescit.
Earth and sea
Earth and sea are suspended from the aerial nature. Ἑξῆς δὲ τῆς 4. Aeri terra 4. Connected to the ai
They teem with plants and animals – and springs and ἀερίου φύσεως γῆ coniungitur seas within itself. It is
rivers, some of which drain into the earth, while others καὶ θάλασσα eaque in se in the greenery of the
disgorge into the sea. Thousands of plants give it ἐρήρεισται, φυτοῖς suscipit maria. everlasting springs. It
variety, and lofty mountains and thick copses, and βρύουσα καὶ ζῴοις Haec through meandering la
cities built by the intelligent animal, the human. There πηγαῖς τε καὶ frequentatur the depths of some sea
Kosmou mundo
are islands and continents in the sea. [20] The common ποταμοῖς, τοῖς μὲν animantibus, Mountain heights, lev
account divides our inhabited realm world into islands ἐν γῇ haec siluarum it variety. It curves wit
and continents, but it is unaware that the whole of it is ἀναλισκομένοις, uiriditate separated out into isla
a single island, surrounded by the so-called Atlantic τοῖς δὲ uestitur, haec cities, which human b
sea. Probably there are many other [such islands] ἀνερευγομένοις εἰς fontium wisdom, have constru
corresponding to this, lying on the other side of it, θάλασσαν. perennitate has not escaped me th
some larger, some smaller, but all except this one Πεποίκιλται δὲ καὶ recreatur, haec written on this subject
invisible to us: what is true of our islands in relation to χλόαις μυρίαις fluminum sphere as follows: they
the local sea is also true of the inhabited realm in ὄρεσι τε ὑψήλοις frigidos lapsus form one part of it, wh
relation to the Atlantic sea (and to the many other such καὶ βαθυξύλοις nunc erroribus ‘container’]. What the
realms in relation to the sea as a whole). They are just δρυμοῖς καὶ terrenis uehit, immensity of this terri
large islands washed by large seas. The [30] moist πόλεσιν, ἃς τὸ modo profundo the Atlantic sea, so tha
nature as a whole predominates. It allows certain so- in mari alongside the islands w
σοφὸν ζῷον, ὁ
called ‘cliffs’ of earth to appear, and these are confundit; around others just like
ἄνθρωπος,
inhabited; but water is the dominant nature after the air. eadem infinitis smaller. But not surpri
Below it, within its depths, at the very centre of the ἱδρύσατο, νήσοις coloribus floret, them, since we cannot
cosmos, all the earth is to be found, compressed and τε ἐναλίοις καὶ altitudine the one that we inhabi
squeezed, immobile and unmoving – and this is ἠπείροις. [392b20] montium, [sc. Mediterranean] se
everything in the cosmos that we refer to as ‘below’. Τὴν μὲν οὖν camporum so these [greater, ‘con
οἰκουμένην ὁ aequore, sea, surrounded by cha
πολὺς λόγος εἴς τε nemorum wider.
νήσους καὶ opacitate
ἠπείρους διεῖλεν, uariatur,
ἀγνοῶν ὅτι καὶ ἡ sinuosis inflexa
σύμπασα μία litoribus,
νῆσός ἐστιν, ὑπὸ distincta insulis,
τῆς Ἀτλαντικῆς uillulis
καλουμένης urbibusque
θαλάσσης conlucens, quas
περιρρεομένη. sapiens genus,
Πολλὰς δὲ καὶ homo
ἄλλας εἰκὸς τῆσδε communibus
ἀντιπόρθμους usibus
ἄπωθεν κεῖσθαι, fabricatur. Nec
τὰς μὲν μείζους sum nescius,
αὐτῆς, τὰς δὲ plerosque huius
ἐλάττους, ἡμῖν δὲ operis auctores
πάσας πλὴν τῆσδε terrarum orbem
ἀοράτους· ὅπερ ita diuisisse:
partem eius
γὰρ αἱ παρ’ ἡμῖν
insulas esse,
νῆσοι πρὸς ταυτὶ
partem uero
τὰ πελάγη
continentem
πεπόνθασι, τοῦτο
uocauere, nescii
ἥδε ἡ οἰκουμένη omnem hanc
πρὸς τὴν terrenam
Ἀτλαντικὴν inmensitatem
θάλασσαν πολλαί Atlantici maris
τε ἕτεραι πρὸς ambitu coerceri
σύμπασαν τὴν insulamque
θάλασσαν· καὶ γὰρ hanc unam esse
αὗται μεγάλαι τινές cum insulis suis
Kosmou mundo
εἰσι νῆσοι omnibus. Nam

μεγάλοις similes huic
περικλυζόμεναι alias <maiores>
πελάγεσιν. Ἡ δὲ et alias minores
σύμπασα [392b30] circumfundit
τοῦ ὑγροῦ φύσις Oceanus, quae
ἐπιπολάζουσα, tamen merito
κατά τινας τῆς γῆς uidentur
σπίλους τὰς ignotae, cum ne
καλουμένας hanc quidem,
ἀναπεφαγκυῖα cuius cultores
οἰκουμένας, ἑξῆς sumus, omnem
ἂν εἴη τῆς ἀερίου peragrare
μάλιστα φύσεως. possimus. Nam
Μετὰ δὲ ταύτην ἐν sicut hae insulae
interfluuntur,
τοῖς βυθοῖς κατὰ
quae sunt in
τὸ μεσαίτατον τοῦ
nostro mari, ita
κόσμου
illae in uniuerso
συνερηρεισμένη γῆ
salo fretis
πᾶσα καὶ latioribus
πεπιεσμένη ambiuntur.
συνέστηκεν,
ἀκίνητος καὶ
ἀσάλευτος· καὶ
τοῦτ’ ἔστι τοῦ
κόσμου τὸ πᾶν ὃ
καλοῦμεν κάτω.
These five elements [393a1], in their five places, are Πέντε δὴ στοιχεῖα 5. Elementorum 5. Reciprocal bonds be
disposed as spheres, the smaller [spheres] surrounded ταῦτα [393a1] ἐν inter se mutui intertwined through ar
by the larger: earth by water, water by air, air by fire, πέντε χώραις nexus artis Five ‘marriages’ give
fire by aether. They constitute the whole cosmos. The σφαιρικῶς adfinitatibus such that lighter eleme
whole of the region above is the home of the gods, that ἐγκείμενα, inplicantur, et contains water within
below is home to ephemeral animals; part of it is wet περιεχομένης ἀεὶ quinque carries the earth); air a
(we call that rivers and springs and seas), part dry (we τῆς ἐλάττονος τῇ coniuges exhaled from the [rela
call that earth and continents and islands). μείζονι – λέγω δὲ copulae his its part, along with its
γῆς μὲν ἐν ὕδατι, ordinatae vitality of immortal go
ὕδατος δὲ ἐν ἀέρι, uicibus they burn as bright tor
ἀέρος δὲ ἐν πυρί, adtinentur, ut of the whole cosmos.)
adhaereant et have the heights [of th
πυρὸς δὲ ἐν αἰθέρι
grauioribus creatures of the other,
– τὸν ὅλον κόσμον
leuiora: aquam on earth, where rivers
συνεστήσατο, καὶ in se habet along, break out and b
τὸ μὲν ἄνω πᾶν tellus aut aqua, courses, their channels
θεῶν ἀπέδειξεν ut alii putant, bosom of the earth.
οἰκητήριον, τὸ uehit terram; aer
κάτω δὲ ἐφημέρων ex aqua
ζῴων. Αὐτοῦ γε gignitur, ignis
μὴν τούτου τὸ μὲν aeria densitate
ὑγρόν ἐστιν, ὃ conflatur; aether
Kosmou mundo
καλεῖν ποταμοὺς uicissim

καὶ νάματα καὶ ignesque illi
θαλάσσας inmortalis dei
εἰθίσμεθα, τὸ δὲ uiuacitate
ξηρὸν, ὃ γῆν τε flammantur.
καὶ ἠπείρους καὶ Huius diuini
νήσους ignis origine
ὀνομάζομεν. incensi per
totius mundi
conuexa
inlustribus
facibus
ignescunt.
Superna
quapropter dii
superi sedes
habent, infima
ceterorum
animantium
terrena
possident
genera, per quae
serpunt et
erumpunt et
scatent flumina,
fontes et maria,
quae meatus et
lacunas et
origines habent
in gremio
terrarum.
Kosmou mundo
Τῶν δὲ νήσων αἱ
μέν εἰσι μεγάλαι, Ipsarum uero
καθάπερ ἡ insularum, quae
σύμ[393a10] πασα sunt in nostro
ἥδε οἰκουμένη mari, digna
λέλεκται πολλαί τε memoratu
ἕτεραι μεγάλοις Trinacria est, Inhabited realm (seas,
περιρρεόμεναι Euboea, Cypros,
Some islands are large, as our [10] inhabited region as πελάγεσιν, αἱ δὲ <Cyrnos> atque Of those islands which
a whole has been called, and as are the many other ἐλάττους, φανεραί Sardinia, Creta, Sicily], Euboea, Cypru
such regions surrounded by the great seas. Others are τε ἡμῖν καὶ ἐντὸς Peloponnesos, Sardinia, Crete, the Pe
smaller – those that we can see within [the inhabited Lesbos: minores worth mentioning. Th
οὖσαι. Καὶ τούτων
realm]. Some of these deserve mention: Sicily, Sardo, autem aliae, ut which are scattered, li
αἱ μὲν ἀξιόλογοι,
Kyrnos [= Corsica], Crete, and Euboea and Cyprus and naeuuli quidam, regions of the sea, and
Lesbos. There are lesser islands still, such as the Σικελία καὶ Σαρδὼ per apertas which face the waves
Sporades and the Cyclades; others have other names. καὶ Κύρνος Κρήτη ponti sunt landmasses.
τε καὶ Εὔβοια καὶ sparsae
Κύπρος καὶ regiones, aliae
Λέσβος, αἱ δὲ Cyclades dictae,
ὑποδεέστεραι, ὧν quae
αἱ μὲν Σποράδες, frequentioribus
αἱ δὲ Κυκλάδες, αἱ molibus
δὲ ἄλλως adluuntur.
ὀνομάζονται.
The sea outside the inhabited world is called the Πέλαγος δὲ τὸ μὲν 6. Maria maiora 6. The greater seas are
‘Atlantic’ and the ‘Ocean’: it surrounds us. It comes ἔξω τῆς sunt Oceanus et are the boundaries cur
into [the inhabited realm] from the west through a οἰκουμένης Atlanticum, the west, the sea is fun
narrow opening near what are known as the Pillars of Ἀτλαντικόν τε καὶ quibus orbis opening and flows thr
Heracles, and flows into the inner sea, as if into a Ὠκεανὸς καλεῖται, nostri gulfs. After the Pillars
harbour. [20] After a bit, it spreads out, and fills a περιρρέων ἡμᾶς. terminantur again, and spreads ove
series of large gulfs which are connected to each other Ἐντὸς δὲ πρὸς anfractus. Sed where the land on eith
– in some places being confined in narrow straits, in δύσεις στενοπόρῳ occiduarum forms straits, as it ofte
others spreading out again. If you sail in through the διανεωγὼς partium mare but where they separat
Pillars of Heracles, the sea is at first said to be shaped στόματι, κατὰ τὰς per angustias through the Pillars [of
by two gulfs on your right: the so-called Gulfs of oris artatum in is at first framed by tw
Ἡρακλείους
Syrtis: one of them is called Syrtis Major, the other artissimos sinus comprises the two Syr
λεγομένας στήλας
Syrtis Minor. On the other side, there is no similar gulf, funditur et irregular. But the wate
τὸν εἴσρουν εἰς
but the sea divides into three: what are called the rursus a seas: one called the Ga
Sardinian, Gallic and Adriatic seas. Across from these τὴν ἔσω θάλασσαν Columnis (although Aristotle pre
is the Sicilian sea, and beyond this the Cretan sea. That ὡς ἂν εἰς [393a20] Herculis the third is the Adriati
is continuous with the Egyptian, Pamphylian and λιμένα ποιεῖται, refusum, in Sicilian sea and after t
Syrian seas, on one side, and, [30] on the other, the κατὰ μικρὸν δὲ inmensam in turn the Pamphylian
Aegean and Myrtoan seas. Following the length of ἐπιπλατυνόμενος latitudinem (though the boundarie
these is the Pontic sea, with its many subdivisions. The ἀναχεῖται, panditur, But before you get to t
innermost part is called Maiotis; the outer part, [393b1] μεγάλους saepiusque Myrtoan seas. Pontus
towards the Hellespont, is connected by a channel to περιλαμβάνων coëuntibus our sea: it reaches Ma
what is called Propontis. κόλπους ἀλλήλοις terris, ueluti its source is in the Hel
συναφεῖς, πῇ μὲν quibusdam called Propontis.
κατὰ στενοπόρους fretorum
Kosmou mundo
αὐχένας ceruicibus,
ἀνεστομωμένος, premitur et
πῇ δὲ πάλιν idem rursus
πλατυνόμενος. cedentibus est
Πρῶτον μὲν οὖν terris
λέγεται inmensum.
ἐγκεκολπῶσθαι ἐν Primum igitur a
δεξιᾷ εἰσπλέοντι Columnis
τὰς Ἡρακλείους nauigantibus
στήλας, διχῶς, εἰς dextrum latus
τὰς καλουμένας duobus sinibus
Σύρτεις, ὧν τὴν maximis
cingitur,
μὲν Μεγάλην, τὴν
quorum primus
δὲ Μικρὰν,
duas Syrtes
καλοῦσιν· ἐπὶ habet, alter
θάτερα δὲ οὐκέτι inparibus
ὁμοίως quidem sinuatur
ἀποκολπούμενος figuris, sed in
τρία ποιεῖ πελάγη, maxima diuisus
τό τε Σαρδόνιον est maria,
καὶ τὸ Γαλατικὸν quorum unum
λεγόμενον καὶ Gallicum
Ἀδρίαν, ἑξῆς δὲ dicitur, alterum
τούτων ἐγκάρσιον Africum, quod
τὸ Σικελικόν, μετὰ quidem
δὲ τοῦτο τὸ Aristoteles
Κρητικόν, συνεχὲς Sardiniense
δὲ αὐτοῦ, τῇ μὲν maluit dicere,
τὸ Αἰγύπτιόν τε tertium
[393a30] καὶ Adriaticum
Παμφύλιον καὶ pelagus. His
Σύριον, τῇ δὲ τὸ iungitur
Αἰγαῖόν τε καὶ Siculum et post
Μυρτῷον. Creticum, eo
Ἀντιπαρήκει δὲ indiscretis
τοῖς εἰρημένοις finibus
πολυμερέστατος Pamphylium,
Assyrium,
ὢν ὁ Πόντος, οὗ
Aegyptium. Sed
τὸ μὲν μυχαίτατον
ante Aegaea
Μαιῶτις καλεῖται, <et> Myrtoa
τὸ δὲ ἔξω [393b1] sunt maria. His
πρὸς τὸν sane uicinus est
Ἑλλήσποντον Pontus, sinus
συνανεστόμωται τῇ amplissimus
καλουμένῃ maris nostri,
Προποντίδι. cuius extremus
recessus in
Maeotim
senescit; ex
Hellesponti
Kosmou mundo
fonte concipitur
uestibulumque
eius
Proponti[u]s
uocatur.
Πρός γε μὴν ταῖς

ἀνασχέσεσι τοῦ
ἡλίου πάλιν
εἰσρέων ὁ Ab ortu solis
Ὠκεανός, τὸν Oceanus est,
Ἰνδικόν τε καὶ Indicum et
Περσικὸν Persicum mare
διανοίξας κόλπον, conferens. Hinc
ἀναφαίνει συνεχῆ patescunt
τὴν Ἐρυθρὰν finitima Rubri
θάλασσαν maris, quae per
διειληφώς. Ἐπὶ angustas
longinquasque
Over to the east, the Ocean flows in, opens out into the θάτερον δὲ κέρας
κατὰ στενόν τε καὶ faucis in
Gulf of India and the Gulf of Persia, then straight The Ocean lies in the
ἐπιμήκη διήκων Hyrcanium et
afterwards gives us the Red sea. Passing in the other and Persian seas. The
Caspium
direction through a narrow and long strait, [the ocean] αὐχένα, πάλιν from here, snaking its
flectuntur sinus,
widens again, setting the bounds of the Hycanian and ἀνευρύνεται, τὴν remote inlets to becom
ultraque
Caspian seas. Beyond this deep, it occupies the place Ὑρκανίαν τε καὶ bays. Beyond this are
profundae
beyond the harbour of Maiotis; then, a bit further out, Κασπίαν ὁρίζων· enormous depth; then
uastitatis esse
beyond the [lands of the] Scythians and Celts, it τὸ δὲ ὑπὲρ ταύτην Scythia and Hibernia [
maria creduntur.
surrounds the inhabited world towards the Galatic [= βαθὺν ἔχει τὸν sea formed where the
Deinde paulatim
Gallic] Gulf [10] and the aforementioned Pillars of ὑπὲρ τὴν Μαιῶτιν Gallic bay and those P
Scythicum et
Heracles. Outside these points, the Ocean flows around λίμνην τόπον. Εἶτα ‘turning-posts’ of our
Hibernium
the [whole] earth. κατ’ ὀλίγον ὑπὲρ freta, et rursum
τοὺς Σκύθας τε καὶ mare, per quod
Κελτικὴν σφίγγει Gallicum
τὴν οἰκουμένην <sinum> atque
πρός τε τὸν Gaditanas
Γαλατικὸν Columnas
[393b10] κόλπον circumuectus
καὶ τὰς Oceanus orbis
προειρημένας nostri metas
Ἡρακλείους includit.
στήλας, ὧν ἔξω
περιρρέει τὴν γῆν
ὁ Ὠκεανός.
The two largest islands are out here, known as the Ἐν τούτῳ γε μὴν 7. Sed in altera 7. In another part of [o
British Isles, Albion, and Ierne: these are larger than νῆσοι μέγισται parte orbis of some large islands:
those recounted above, and lie beyond the [land of the] τυγχάνουσιν οὖσαι iacent insularum Labeon and Hibernia,
Celts. No smaller than these is Taprobane [= Sri δύο, Βρεττανικαὶ aggeres mentioned before; but
Lanka], which lies beyond India [15], slanting with λεγόμεναι, Ἀλβίων maximarum, borders of the Celtic la
respect to the inhabited region; and also †Phebol, Britanniae duae, smaller islands beyond
Kosmou mundo
which is situated in the Arabic gulf. There are also a lot καὶ Ἰέρνη, τῶν et Labeon et And many others too,
of small islands around the British Isles and Iberia, and προϊστορημένων Hibernia, <iis> circle to give variety a
they crown this inhabited realm which we have said is μείζους, ὑπὲρ τοὺς quas supra ours (that is, to the lan
[itself] an island, and whose breadth, at the widest part Κελτοὺς κείμεναι. diximus [esse] which I said was [one
of the continent, is a little less than [20] 40,000 stades, Τούτων δὲ οὐκ maiores. Verum [smaller islands] deco
as the best geometers say; its length is as much as ἐλάττους ἥ τε hae in Celtarum their continuity they c
around 70,000 stades. It is divided into Europe, Asia Ταπροβάνη πέραν finibus sitae. The length of the land
and Libya. Europe is bounded in a circle by the Pillars Ἰνδῶν, λοξὴ πρὸς Sunt minores stades, its breadth 70,0
of Heracles and the inner parts of the Pontic and τὴν οἰκουμένην, uero ultra Indos, divided into Asia and
Hyrcanian seas. Along these a very narrow isthmus καὶ ἡ † Φεβὸλ Probane atque them or, as many peop
reaches to the Pontus (though some have said that it is καλουμένη, κατὰ Loxe. boundaries reach from
not an isthmus but the river Tanais). Asia stretches τὸν Ἀραβικὸν Multaeque Pontic and Hyrcanian
from the isthmus of the Pontus and the Hyrcanian sea κειμένη κόλπον. aliae, orbis ad goes from the same str
as far as the other isthmus, the one which lies between modum sparsae, the straits which lie w
Οὐκ ὀλίγαι δὲ
the Gulf of Arabia and the inner sea, surrounded [30] hanc nostram periphery of the inner
ἄλλαι μικραὶ περὶ
by this and the encircling Ocean. (But some say that insulam (id est Ocean’s girdle in conc
the border of Asia goes from Tanais to the sources of τὰς Βρεττανικὰς hunc terrarum Mediterranean). (Othe
the Nile.) Libya goes from the Arabian isthmus to the καὶ τὴν Ἰβηρίαν orbem), quam different way, and mea
Pillars of Hercules (but some think that it goes there κύκλῳ maximam from the origin of the
from the Nile). [394a1] Some people attach Egypt, περιεστεφάνωνται diximus, Asian Nile.) Africa sh
bounded by the outlets of the Nile, to Asia, some to τὴν οἰκουμένην ornamentis suis from the isthmus of th
Libya. And some people accord islands their own ταύτην, ἣν δὴ pingunt et very sources of the Ni
status, but others always make them part of the lands νῆσον εἰρήκαμεν· continuatione ut Cadiz. Most people m
they are near. ἧς πλάτος μέν ἐστι quibusdam many make it part of A
κατὰ τὸ βαθύτατον sertis coronant. think that islands are t
τῆς ἠπείρου βραχὺ At enim huius lands they are near, wh
ἀποδέον [393b20] terrae, quam nos be considered in a cate
τετρακισμυρίων colimus,
σταδίων, ὥς φασιν latitudo XL,
οἱ εὖ prolixitas LXX
γεωγραφήσαντες, <milia>
μῆκος δὲ περὶ stadiorum tenet.
ἑπτακισμυρίους Sed in diuisione
μάλιστα. Διαιρεῖται terrarum orbis
δὲ εἴς τε Εὐρώπην Asiam et
καὶ Ἀσίαν καὶ Europam et cum
Λιβύην. Εὐρώπη his uel, sicut
μὲν οὖν ἐστιν ἧς plures, praeterea
ὅροι κύκλῳ Africam
στῆλαί τε accepimus.
Europa ab
Ἡρακλέους καὶ
Herculis
μυχοὶ Πόντου
columnis usque
θάλαττά τε
Ponticum et
Ὑρκανία, καθ’ ἣν Hyrcanium
στενότατος ἰσθμὸς mare ac flumen
εἰς τὸν Πόντον Tanain fines
διήκει· τινὲς δὲ habet, Asia ab
ἀντὶ τοῦ ἰσθμοῦ isdem angustiis
Τάναϊν ποταμὸν Pontici maris
εἰρήκασιν. Ἀσία δέ usque ad alias
ἐστι τὸ ἀπὸ τοῦ angustias, quae
Kosmou mundo
εἰρημένου ἰσθμοῦ inter Arabicum

τοῦ τε Πόντου καὶ sinum et
τῆς Ὑρκανίας interioris
θαλάσσης μέχρι ambitum pelagi
θατέρου ἰσθμοῦ, iacent,
ὃς μεταξὺ κεῖται constringiturque
τοῦ τε Ἀραβικοῦ Oceani cingulo
κόλπου καὶ τῆς et societate
ἔσω θαλάσσης, nostri maris.
περιεχόμενος ὑπό Sed alii alio
τε ταύτης [393b30] modo, ut
quidam ab
καὶ τοῦ πέριξ
exordio Tanais
Ὠκεανοῦ· τινὲς δὲ
ad ora Nili
ἀπὸ Τανάϊδος
Asiae terminos
μέχρι Νείλου
metiuntur.
στομάτων τὸν τῆς Africam uero ab
Ἀσίας τίθενται isthmo Rubri
ὅρον. Λιβύη δὲ τὸ maris uel ab
ἀπὸ τοῦ Ἀραβικοῦ ipsis fontibus
ἰσθμοῦ ἕως Nili oriri
Ἡρακλέους putandum
στηλῶν. Οἱ δὲ eiusque in
ἀπὸ [394a1] τοῦ Gaditanis locis
Νείλου φασὶν ἕως fines esse. Sed
ἐκείνων. Τὴν δὲ ipsam
Αἴγυπτον, ὑπὸ τῶν Aegyptum
τοῦ Νείλου plerique Asiae,
στομάτων plures Africae
περιρρεομένην, οἱ adiungunt, ut
μὲν τῇ Ἀσίᾳ, οἱ δὲ insularum situs
τῇ Λιβύῃ sunt qui cum
προσάπτουσι, καὶ finitimis locis
τὰς νήσους οἱ μὲν conprehendunt
ἐξαιρέτους et sunt qui in
ποιοῦσιν, οἱ δὲ alia diuisione
προσνέμουσι ταῖς eas habendas
γείτοσιν ἀεὶ putant.
μοίραις.
Γῆς μὲν δὴ καὶ

θαλάττης φύσιν καὶ
This is what we have discovered about the nature and θέσιν, ἥντινα
De mari satis
position of the earth and sea which make up what we καλεῖν εἰώθαμεν But that is enough abo
dictum.
know as the inhabited world. οἰκουμένην,
τοιάνδε τινὰ
ἱστορήκαμεν.
ATMOSPHERE
Exhalations moist and
Kosmou mundo
Now let us discuss the most noteworthy things within Περὶ δὲ τῶν 8. Terreni uero 8. Conditions on earth
and around [the world], with a summary of the ἀξιολογωτάτων ἐν casus ita se that there are two sorts
essentials. There are two types of exhalation which αὐτῇ καὶ περὶ habent. which are] thin and ub
constantly rise [10] from it into the air above us: they αὐτὴν παθῶν νῦν Exhalationes visible as they rise upw
are fine and completely invisible, except that λέγωμεν, αὐτὰ τὰ duas physici [but] that bodies of mi
sometimes at dawn they can be observed rising from ἀναγκαῖα esse dicunt: is from streams and sp
rivers and springs. One type is dry and like smoke, and κεφαλαιούμενοι. tenues et mornings. One of thes
comes from the earth; the other is moist and vaporous, Δύο γὰρ δή τινες frequentes type that is emitted by
and exhaled from moisture. [15] Mists come from this, ἀπ’ αὐτῆς uixque uisibilis like smoke. The other
and dews and different types of frost, as well as clouds ἀναθυμιάσεις ad superiora of the upper vapour dr
and storms and snow and hail, while from the dry type ἀναφέρονται minari ex [of water]. It gives rise
[come] winds and the different air-currents, and gremio telluris, and showers, snow an
συνεχῶς [394a10]
thunder and coruscations and presters and lightning and nebularum we said was dry, gives
εἰς τὸν ὑπὲρ ἡμᾶς
everything else of the sort. agmina halitu currents, to flames and
ἀέρα, λεπτομερεῖς amnium types of fiery bolts.
καὶ ἀόρατοι fontiumque
παντάπασιν, εἰ [τι] constare,
μὴ κατὰ τὰς ἑῴας matutinis
ἔστιν ὅτε ἀπὸ temporibus
ποταμῶν τε καὶ crassiora.
ναμάτων Harum altera
ἀναφερόμεναι arida est atque
θεωροῦνται. <fumo>
Τούτων δὲ ἡ μέν consimilis, quae
ἐστι ξηρὰ καὶ terrenis
καπνώδης, ἀπὸ τῆς eructationibus
γῆς ἀπορρέουσα, ἡ surgit, altera
δὲ νοτερὰ καὶ umida et
ἀτμώδης, ἀπὸ τῆς egelida; hanc ex
ὑγρᾶς fluentis
ἀναθυμιωμένη superioris
φύσεως. Γίνονται uaporis natura
δὲ ἀπὸ μὲν ταύτης ad se trahit; et
ὁμίχλαι καὶ δρόσοι ex hac quidem
καὶ πάγων ἰδέαι nebulae, rores,
νέφη τε καὶ ὄμβροι pruinae, nubila
καὶ χιόνες καὶ et imbres, nix
atque grando
χάλαζαι, ἀπὸ δὲ
generantur; de
τῆς ξηρᾶς ἄνεμοί
illa superiore,
τε καὶ πνευμάτων quam diximus
διαφοραὶ βρονταί siccam, uenti,
τε καὶ ἀστραπαὶ animae atque
καὶ πρηστῆρες καὶ flamina et
κεραυνοὶ καὶ τὰ fulmina atque
ἄλλα ἃ δὴ τούτοις aliae ignitorum
ἐστὶ σύμφυλα. telorum
gignuntur
plurimae
species.
Kosmou mundo
Mist is [20] a sterile, vaporous exhalation from water, Ἔστι δὲ ὁμίχλη Nebula constat Mist is constituted eith
thicker than air, thinner than cloud. It arises as a cloud μὲν ἀτμώδης aut ex ortu small cloud or from its
is forming, or when it is dissolving. Its converse is said [394a20] nubeculae aut exhalation which has l
to be (and is) cold air, which is just air with no cloud or ἀναθυμίασις ex eius reliquiis; air but thinner than clo
mist in it. Dew is moisture from cold air, which is ἄγονος ὕδατος, est autem (which is ‘clear’ simp
carried by it because of it is so fine in constitution. [25] ἀέρος μὲν exhalatio darkness and is obviou
Ice is water which is gathered from the cold air and παχυτέρα, νέφους uaporata et moisture, which is gen
compressed. Frost is compressed dew, and hoar-frost δὲ ἀραιοτέρα· umore uiduata, Ice, we claim, is moist
half-compressed dew. A cloud is a gathering of thick γίνεται δὲ ἤτοι ἐξ aere crassior, by clear air when it is
vapor, capable of producing water. Rain occurs when ἀρχῆς νέφους ἢ ἐξ nube subtilior, happens when the soft
an especially dense cloud gets weighed down. There ὑπολείμματος. cui serenitas as it freezes. Air, then
are as many types of rain as there are degrees of cloud Ἀντίπαλος δὲ αὐτῇ abolitionem cloud thickens the clou
pressure. [30] When a cloud is calm, it scatters soft infert. Nec aliud ‘pregnant’ with water.
λέγεταί τε καὶ
drops, but when violently compressed, thicker ones: est serenitas, when cloud-masses pr
ἔστιν αἰθρία,
this we call a shower, which is heavier than rain, and quam aer There are as many diff
sends persistent precipitation down to the earth. Snow οὐδὲν ἄλλο οὖσα purgatus are ways in which the
comes about through the breaking up of thickened πλὴν ἀὴρ caligine et the cloud. When a clou
clouds, which get chopped up before the change into ἀνέφελος καὶ perspicue drops; but more violen
water: the chopping makes it foamy and white, and the ἀνόμιχλος. Δρόσος sincerus. Ros out larger amounts of
compaction of the water inside (before it has been δέ ἐστιν ὑγρὸν ἐξ uero nocturnus ‘showers’. ‘Storms’ di
poured out or been rarefied) causes the coldness. αἰθρίας κατὰ umor est, quem rain; a storm is as viol
[394b1] When it is carried down thickly and in quantity σύστασιν λεπτὴν tenuiter downpour as brief as i
it is called a snowstorm. Hail comes about when a φερόμενον, serenitas up of fragments from
snowstorm is compressed and the compaction gives it κρύσταλλος δὲ spargit. [9.] [clouds] can turn into
weight so that it falls faster. Because of the size of the ἀθρόον ὕδωρ ἐξ Glaciem up and spilt apart; thei
pieces torn off, their mass and speed increase. These αἰθρίας πεπηγός, dicimus and soon the congeale
are the derivatives from moist exhalations. πάχνη δὲ δρόσος umorem sereno stiffens with cold. As
πεπηγυῖα, rigore falls thicker and faster
δροσοπάχνη δὲ concretum. storm. We say that it i
ἡμιπαγὴς δρόσος. Huic est pruina out of a cloud with the
Νέφος δέ ἐστι consimilis, si its force makes it mov
πάχος ἀτμῶδες mollitia roris air gives way, so that i
συνεστραμμένον, matutinis violent fury pummels
γόνιμον ὕδατος· frigoribus what concerns the hum
ὄμβρος δὲ γίνεται incanuit. Ergo
μὲν κατ’ aer actus in
ἐκπιεσμὸν νέφους nubem nubilum
εὖ μάλα denset et ea
πεπαχυσμένου, crassitudo
aquarum fetu
διαφορὰς δὲ ἴσχει
grauidatur.
τοσάσδε ὅσας καὶ
Imber
ἡ τοῦ νέφους exprimitur, cum
[394a30] θλῖψις· inter se
ἠπία μὲν γὰρ οὖσα urguentur
μαλακὰς ψεκάδας nubium
διασπείρει, σφοδρὰ densitates;
δὲ ἁδροτέρας· καὶ totque
τοῦτο καλοῦμεν diuersitatibus
ὑετὸν, ὄμβρου pluuiae cadunt,
μείζω καὶ συνεχῆ quot modis aer
συστρέμματα ἐπὶ nubili
Kosmou mundo
γῆς φερόμενον. condicionibus

Χιὼν δὲ γίνεται cogitur. Raritas
κατὰ νεφῶν enim nubium
πεπυκνωμένων stillicidia
ἀπόθραυσιν πρὸ dispergit, quae
τῆς εἰς ὕδωρ concretae
μεταβολῆς uehementius
ἀνακοπέντων· effundunt
ἐργάζεται δὲ ἡ μὲν agmina largiora
κοπὴ τὸ ἀφρῶδες et eas aquas,
καὶ ἔκλευκον, ἡ δὲ quas imbres
uocamus, a
σύμπηξις τοῦ
quibus hoc
ἐνόντος ὑγροῦ τὴν
differunt nimbi,
ψυχρότητα οὔπω quod <imber>
χυθέντος οὐδὲ pluuia iugis est,
ἠραιωμένου. nimbus autem
Σφοδρὰ [394b1] δὲ quanto
αὕτη καὶ ἀθρόα repentinus est,
καταφερομένη tanto
νιφετὸς uehementior, et
ὠνόμασται. quanto
Χάλαζα δὲ γίνεται inprouisior
νιφετοῦ praecipitatio
συστραφέντος καὶ eius est, tanto
βρῖθος ἐκ breuiore casu
πιλήματος εἰς restringitur.
καταφορὰν Niues autem
ταχυτέραν colligi
λαβόντος· παρὰ δὲ iactatione
τὰ μεγέθη τῶν densarum
ἀπορρηγνυμένων nubium constat;
θραυσμάτων οἵ τε nam priusquam
ὄγκοι μείζους αἵ τε in aquam
φοραὶ γίνονται defluant, fractae
βιαιότεραι. Ταῦτα ac discissae
μὲν οὖν ἐκ τῆς spumas
agitationibus
ὑγρᾶς
suis faciunt et
ἀναθυμιάσεως
mox gelatus
πέφυκε συμπίπτειν.
umor rigore
frigoris
inhorrescit.
Haec <cum>,
uictis nubibus,
crebrior ad
terram uenit,
eam nos
tempestatem
ningorem
uocamus.
Grandinare uero
Kosmou mundo
tunc dicimus,
cum aqua
nubem lapidoso
pondere et
festinante
perrumpit
eademque ui et
ad pernicitatem
incitata et,
cedente aeris
molli liquore,
praecipitata[m]
indignatione
uehementi
humum
uerberat. [10.]
Haec sat erit de
iis quae udis
elementis
aquosisque
contingunt.
Wind comes about from the dry exhalations when the Ἐκ δὲ τῆς ξηρᾶς Verum aliae But there are other eff
cold strikes it so that it starts to move. Wind (also ὑπὸ ψύχους μὲν sunt passiones, winds, which are gene
called air-current) is just a lot of air massed together. ὠσθείσης ὥστε cum inpulsu air. In fact a wind is no
(Air-current in another sense [sc. as ‘breath’] is what is ῥεῖν ἄνεμος frigidioris aeris powerful flow of air th
in plants and animals and pervades all things as an ἐγένετο· οὐδὲν γάρ uenti together. We call this a
animate and generative substance, but not something ἐστιν οὗτος πλὴν generantur. Nec [Lat. spiritus] is also a
we need to talk about now.) Air-currents which blow in ἀὴρ πολὺς ῥέων enim aliud est drawn in from outside
the air we call winds; gusts from moist exhalations are καὶ ἀθρόος· ὅστις nisi multum et force gives life to ever
breezes. Winds include ‘terrestrial’ winds, which arise ἅμα καὶ πνεῦμα uehemens in in the cosmos we call
from damp earth; and ‘bay-winds’ [enkolpiai], which λέγεται. Λέγεται δὲ unum coacti ‘breezes’. There are tw
rush out of bays (and there are some which come from aeris flumen. constituted from vapo
καὶ [394b10]
rivers and lakes which have something in common Hunc spiritum called ‘earth-born’ win
ἑτέρως πνεῦμα ἥ
with them). Winds that arise when clouds break apart, dicimus, licet bays are what in Greek
τε ἐν φυτοῖς καὶ
and cause their masses to be dispersed are called spiritus ille which emanate from r
‘nebular’. ‘Hydrated’ winds [exudriai] come with ζῴοις καὶ διὰ etiam considered similar to t
water when they break open their mass. πάντων διήκουσα nominetur, qui emanate from still or r
ἔμψυχός τε καὶ animalia heavens open, or whos
γόνιμος οὐσία, extrinsecus dense kind of cloud, o
περὶ ἧς νῦν λέγειν omnia [uitalia] rouses up gusts of air.
οὐκ ἀναγκαῖον. Τὰ tractus sui uitali [Greek] are called exu
δὲ ἐν ἀέρι πνέοντα et fecunda ope
πνεύματα uegetat. Siccos
καλοῦμεν ἀνέμους, et superioris
αὔρας δὲ τὰς ἐξ mundi flatus
ὑγροῦ φερομένας uentos
ἐκπνοάς. Τῶν δὲ nominamus,
ἀνέμων οἱ μὲν ἐκ auras uero
νενοτισμένης γῆς umidos spiritus.
πνέοντες ἀπόγειοι Sed uentorum
Kosmou mundo
λέγονται, οἱ δὲ ἐκ binae sunt

κόλπων species. Qui
διεξᾴττοντες facti e telluris
ἐγκολπίαι· τούτοις halitu constant,
δὲ ἀνάλογόν τι terrigenae
ἔχουσιν οἱ ἐκ nuncupantur; at
ποταμῶν καὶ illi qui
λιμνῶν. Οἱ δὲ excutiuntur e
κατὰ ῥῆξιν νέφους sinibus
γινόμενοι καὶ ἐγκολπίαι
ἀνάλυσιν τοῦ graece sunt
πάχους εἰς ἑαυτοὺς nominati.
ποιούμενοι Consimiles his
haberi oportet
ἐκνεφίαι
eos qui de
καλοῦνται· μεθ’
fluminibus,
ὕδατος δὲ ἀθρόον lacubus et
ῥαγέντες ἐξυδρίαι stagnis uel
λέγονται. ruptis nubibus
per aperta caeli
manare
adsolent,
rursumque in
crassam nubium
speciem
conglobantur,
uel cum imber
effusus conciet
flabra, quae
ἐξυδρίαι
Atticorum
lingua
uocitantur.
A wind which arises regularly in the east has been Καὶ οἱ μὲν ἀπὸ 11. Nunc 11. Now let us go thro
named a eurus; one from the north a boreas; zephyrys ἀνατολῆς συνεχεῖς nomina and their regions. A w
come from the west, and noti from the south. Euri [394b20] εὖροι exsequemur one the north a ‘borea
include the wind which blows from where the sun rises κέκληνται, βορέαι regionesque ‘zephyr’, and one from
in the summer [ENE], which is called Kaikias; δὲ οἱ ἀπὸ ἄρκτου, uentorum. Between these four th
Apeliotes comes from the region where it rises at the ζέφυροι δὲ οἱ ἀπὸ Euros oriens, any wind from the eas
equinoxes [due E]; and Eurus come from from the δύσεως, νότοι δὲ οἱ boreas <Kaikias>, when it co
region where the sun rises in winter [ESE]. Zephyrs are ἀπὸ μεσημβρίας. septemtrio, in summer [= ENE]; it
opposite them: Argestes, which some people used to Τῶν γε μὴν εὔρων occidens generated [where the s
call Olympias and others Iapygis, comes from the καικίας μὲν λέγεται zephyros, due E]; and it is Eurus
where the sun sets in summer [WNW], Zephyr from ὁ ἀπὸ τοῦ περὶ austros medius from the gates of [sun
[where the sun sets at] the equinox [due W], Lips from dies mittit. Hos When a zephyr (know
τὰς θερινὰς
[where it sets during] the winter [WSW]. The boreal quattuor uentos favonius) arises from t
ἀνατολὰς τόπου
winds includes Boreas which is in the specific sense alii plures setting [= WNW], it te
the one neighbouring Kaikias [NNE]; Aparktias is the πνέων ἄνεμος, interfl[u]ant. Iapygis; it is when it is
next, coming from the [North] pole at noon [due N]; ἀπηλιώτης δὲ ὁ Nam quamuis equinoctial [point of s
then Thraskias, which blows from the north-west ἀπὸ τοῦ περὶ τὰς eurus sit uentus properly called Zephy
Kosmou mundo
(some call this Kirkias) [NNW]. Of the noti, the one ἰσημερινάς, εὖρος orientis, idem the region of the winte
which comes from the hidden pole [S] is called Anti- δὲ ὁ ἀπὸ τοῦ περὶ tamen aparctias the region of the seven
Aparktias; Euronotos is between Notus and Euros τὰς χειμερινάς. Καὶ accipit[ur] as a neighbour Aparct
[SSE]; on the other side, between Lips and Notus is τῶν ἐναντίων nomen, cum towards the south [i.e
what some call Libonotus, others Libophoenix. ζεφύρων ἀργέστης eum oriens Argestes are winds fro
μὲν ὁ ἀπὸ τῆς aestiuus NNW]. The following
θερινῆς δύσεως, ὅν effundit; observed for austri: th
τινες καλοῦσιν apeliotes autem the Antarctic [= due S
ὀλυμπίαν, οἱ δὲ uocatur, cum between Notus and Eu
ἰάπυγα· ζέφυρος δὲ aequidianis [= SSW] Libonotus co
exortibus one.
ὁ ἀπὸ τῆς
procreatur;
ἰσημερινῆς, λὶψ δὲ
eurus est,
ὁ ἀπὸ τῆς quando hiemalis
χειμερινῆς. Καὶ ortus portis
τῶν βορεῶν ἰδίως emittitur.
ὁ μὲν ἑξῆς τῷ Zephyrus uero,
καικίᾳ καλεῖται quem Romana
βορέας, ἀπαρκτίας lingua fauonium
δὲ ὁ ἐφεξῆς ἀπὸ nouit, hic cum
τοῦ πόλου κατὰ τὸ de aestiuis
μεσημβρινὸν occiduis
[394b30] πνέων, partibus surgit,
θρασκίας δὲ ὁ iapygis nomine
ἑξῆς πνέων τῷ cieri solet; at
ἀργέστῃ, ὃν ἔνιοι ille qui propior
κιρκίαν καλοῦσιν. est aequinoctiali
Καὶ τῶν νότων ὁ plagae * * *
μὲν ἀπὸ τοῦ [notus] et
ἀφανοῦς πόλου aquilo, qui VII
φερόμενος stellarum
ἀντίπαλος τῷ regione
ἀπαρκτίᾳ καλεῖται generatur, et
νότος, εὐρόνοτος huic uicinus est
δὲ ὁ μεταξὺ νότου aparctias; hic
καὶ εὔρου· τὸν δὲ [propior est] * *
* ad diem
ἐπὶ θάτερα μεταξὺ
medium.
λιβὸς καὶ νότου οἱ
Thrascias et
μὲν λιβόνοτον, οἱ argestes sunt
δὲ λιβοφοίνικα, indidem flantes.
καλοῦσιν. Austrorum in
nominibus illa
est obseruata
diuersitas:
namque cum de
abscondito polo
flatus
adueniunt, notus
est, euronotus
ille qui inter
notum atque
Kosmou mundo
eurum medius
effringit, ex alio
latere libonotus
ex duobus unum
facit.
Some winds are called direct, blowing straight ahead; Τῶν δὲ ἀνέμων οἱ 12. Excursores 12. Winds that blow d
others turn back on themselves, [395a1] for example μέν εἰσιν uenti habentur, ‘skirmishers’; Caecias
the one called Kaikia. Some are more common in the εὐθύπνοοι, ὁπόσοι qui directo direction changes back
winter, like the noti, others in summer, like the so- διεκπνέουσι πρόσω spiritu proflant; as the noti, are associa
called etesian winds, which are a mixture of those that κατ’ εὐθεῖαν, οἱ δὲ flabris are more common in s
come from the north and the zephyrs. Some are known ἀνακαμψίπνοοι, reciprocis current mixes with a z
as ‘ornithiae’: these are winds that arise in the spring, καθάπερ [395a1] ὁ caecias putatur ornithiae: on the basis
but belong to the class of boreases. [5] Violent air- καικίας λεγόμενος, esse. Et quidam arise, they form a clas
currents include the hurricane, an air-current which καὶ οἱ μὲν hiemales have less strength and
blasts upwards suddenly. A whirlwind is a violent χειμῶνος, ὥσπερ habentur, ut tempestuous gust of w
current of air which arises unexpectedly; the tornado or οἱ νότοι, noti; etesiae can think of it as a bit
cyclone is an air current which twists from below frequentiores separated off and com
δυναστεύοντες, οἱ
reaching upwards; the ‘upward blast’ [anaphysema] is sunt aestate, the heaven; it shakes t
δὲ θέρους, ὡς οἱ
an air current which erupts upwards from the earth animis sudden battering. A so
ἐτησίαι λεγόμενοι,
where a gorge or fissure opens up. [10] When it gets septemtrionis ac gust of wind which br
μῖξιν ἔχοντες τῶν
tightly twisted, it is a terrestrial ‘prester’. When an air zephyri In cases where dry ear
current finds its way into a dense and dark cloud, and τε ἀπὸ τῆς ἄρκτου temperatis. from the bottom of the
then is expelled through it, violently rupturing the φερομένων καὶ Veris ornithiae referred to as a ‘pinea
compaction of the cloud, it causes a mighty crack and ζεφύρων· οἱ δὲ uenti Greeks call winds whi
rumbling, which is called thunder (it is just like when ὀρνιθίαι appellantur, from gaps in the earth
there is a impulsion of air within water). καλούμενοι, aquilonum When these are even m
ἐαρινοί τινες ὄντες genus ex aere a terrestrial whirlwind
ἄνεμοι, βορέαι εἰσὶ prosati, minore prester by the Greeks.
τῷ γένει. Τῶν γε nisu, nec iugi move and drives dense
μὴν βιαίων perseuerantia they pile up and it coll
πνευμάτων spiritus noise which makes the
καταιγὶς μέν ἐστι perferentes. At when the sea, stirred u
πνεῦμα ἄνωθεν enim racket by smashing its
τύπτον ἐξαίφνης, procellosus
θύελλα δὲ πνεῦμα flatus cataegis
βίαιον καὶ ἄφνω dicitur, quem
προσαλλόμενον, praefractum
λαῖλαψ δὲ καὶ possumus
στρόβιλος πνεῦμα dicere, uentus
εἰλούμενον qui, de
κάτωθεν ἄνω, superiore caeli
ἀναφύσημα δὲ γῆς parte submissus,
πνεῦμα ἄνω inferiora
φερόμενον κατὰ repentinis
inpulsibus
τὴν ἐκ βυθοῦ τινος
quatiat. Turbo
ἢ ῥήγματος
autem dicitur,
ἀνάδο[395a10] qui repentinis
σιν· ὅταν δὲ flabris prosilit
εἰλούμενον πολὺ atque uniuersa
Kosmou mundo
φέρηται, πρηστὴρ perturbat.

χθόνιός ἐστιν. Vertex ille est
Εἰληθὲν δὲ πνεῦμα uel, uti dicitur,
ἐν νέφει παχεῖ τε pinea[s], cum
καὶ νοτερῷ, καὶ torquetur humus
ἐξωσθὲν δι’ arida et ab
αὐτοῦ, βιαίως infimo erigitur
ῥηγνύον τὰ ad summum.
συνεχῆ πιλήματα Anaphysemata
Graeci uocant
τοῦ νέφους,
eos spiritus, qui
βρόμον καὶ
de fundo uel
πάταγον μέγαν
hiatibus terrae
ἀπειργάσατο, <ὃς>
explosi ad
βροντὴ λέγεται,
superna minari
ὥσπερ ἐν ὕδατι solent. Hi cum
πνεῦμα σφοδρῶς maiore ui torti
ἐλαυνόμενον. sunt, fit procella
terrestris; a
Graecis prester
nomen accepit.
Sed cum
tormentum illud
ire pergit
densasque et
[t]umidas nubes
prae se agit
coactasque
collidit, fit
sonitus et
intonat caelum,
non secus ac si
commotum
uentis mare cum
ingenti fragore
undas litoribus
inpingat.
Kosmou mundo
13. At 13. But Favorinus, not

Fauorinus, non the following to say ab
ignobilis four sources for wind
sapiens, haec de the same numbers of w
uentis refert: rises and sets changes
quattuor mundi depending on its proxi
plagas inparem are always in the same
numerum where it rises at [each]
habere and> winter solstice, a
uentorum, eo corresponding terms. E
quod ortus et that comes from wher
occasus E]. (Its name has a ple
mutentur terna ἑῴας ῥέων [‘flowing
uice cum solis also called Apheliotes
accessu, by us. The wind that c
meridies et at the summer solstice
arctos isdem Greek, Aquilo in Latin
semper αἰθρηγενέτης [‘aether
regionibus sint put it. (Boreas is so-ca
notatae. Ortus [‘shouting’], because t
quippe not quiet.) A third win
accepimus of sunrise during the w
aequinoctialem Eurynotus. There are,
et solstitialem come from the west: C
<et> brumalem, Argestes in Greek, and
quibus occasus NW]; Favonius, or Ze
redduntur due W]; the third wind
eadem Vulturnus [i.e. is SW]
interuallorum always in the same pla
ratione Auster, i.e. Notus. <O
conuersa[e]. the wind> which has t
Eurus igitur this is called Aparktia
aequinoctialis
Kosmou mundo
orientis est winds have different n

uentus nec resemblance to someth
inuenusta one wind ‘Circius’ fro
nominis eius Apulians talk about th
fictio est, qui sit the bay of Iapygia, i.e
ἀπὸ τῆς ἑῴας It is clear that this is C
ῥέων. Idem the west. (Vergil ment
ἀφηλιώτης a impending death amon
Graecis, had her carried off on
subsolanus a Caecias is a wind whic
nostris solet clouds to itself, and th
dici. Sed qui ab ἕλκων ἐφ’ αὑτὸν ὥσ
aestiua et on himself like Kaikia
solstitiali[s] etesian winds, and ‘fo
orientis meta all directions at the tim
uenit, βορέας Dog Star [= Sirius] ap
graece, latine not say ‘Circius’ but ‘C
aquilo fills it cheeks to speak
nominatur; hunc or a loaded cart.
αἰθρηγενέτην,
quod sit alias
serenus,
Homerus ait;
βορέαν uero
ἀπὸ τῆς βοῆς
quod non sine
clamore soleat
intonare.
Tertium
uentum, qui ab
oriente hiberno
uenit, Graeci
εὐρόνοτον
uocant. Item
occidui sunt
tres: caurus, qui
graece
ἀργέστης
uocatur, is est
aduersus
aquiloni; item
fauonius,
ζέφυρος, euro
contrarius;
tertius africus,
λίψ, uulturno
reflat. Meridies
uero, quoniam
eadem semper
regione
signatur, uno
austro, id est
Kosmou mundo
νότῳ, flatur * *
* et is
septemtrio habet
cognomentum,
qui tamen
graeca lingua
ἀπαρκτίας
dictus est. [14.]
Horum nomina
plerique
commutant de
loco uel
similitudine
aliqua, ut Galli
circium
appellant a
turbine eius et
uertice, Apuli
iapyga uentum
ex Iapygiae
sinu, id est ex
ipso Gargano
uenientem.
Hunc caurum
esse
manifestum;
nam et ex
occiduo uenit et
Vergilius eius
sic meminit:
<Illam inter
caedes
pallentem morte
futura Fecerat
Ignipotens undis
et iapyge ferri>.
<Est> etiam
caecias uentus
quem
Aristoteles ait
ad se trahere
nubes et est
adagium de eo
tale: ἕλκων ἐφ’
αὑτὸν ὥστε
καικίας νέφος.
Sunt etesiae et
prodromi
spirantes ex
omni parte eo
tempore
aestatis, quo[d
Kosmou mundo
de] Canis oritur.

Cato autem in
libris Originum
non circium, sed
cercium dicit. Is
uentus cercius,
cum loquare,
buccam inplet,
armatum
hominem,
plaustrum
oneratum
percellit.
Lightning &c.
[15] When a cloud breaks up in fire, the air current and Κατὰ δὲ τὴν τοῦ 15. Nunc de 15. I will return now t
light is called coruscation – which we perceive before νέφους ἔκρηξιν nubium When a small cloud is
the thunder, although it arises later, since hearing tends πυρωθὲν τὸ praestigiis sky, escaping exhalati
to be beaten by sight, even when the object of sight is πνεῦμα καὶ referam. light flashes out: this i
further away, and the other is closer to hearing. This is λάμψαν ἀστραπὴ Quando illa order ought to be that
especially true when [the object of sight] is the fastest λέγεται· ὃ δὴ perfracta coruscation, because i
of things, namely something fiery; while sound is less πρότερον τῆς nubecula another that it emits li
fast, being of the air, and reaching hearing by [the air’s βροντῆς patefecerit when they are rubbed
being] struck. Flame, ignited and violently racing to προσέπεσεν, caelum, reaches our sight more
earth, is called lightning; if it is less fiery, but still ὕστερον ignescunt sensed later when they
violent and fast, it is a prester; and if it is entirely penetrabiles So people think that th
γενόμενον, ἐπεὶ τὸ
without fire, it is a typhoon. Each of these, as spiritus, shortly afterwards thu
ἀκουστὸν ὑπὸ τοῦ
something rushing down to earth, is called a ‘skeptos’. emicatque lux moves at scorching sp
ὁρατοῦ πέφυκε
[395a25] Some forms of lightning are said to be sooty clara; hoc more quickly than spe
φθάνεσθαι, τοῦ
and smoky; some, which dart quickly, are bright. dicitur reverberating air, is an
Forked lightning moves in thin lines. Anything that μὲν καὶ πόρρωθεν coruscare. Et flame which is emitted
crashes down to earth is a ‘skeptos’. ὁρωμένου, τοῦ δὲ ordine quidem when it is intense and
ἐπειδὰν ἐμπελάσῃ tonare prius the earth, has the nam
τῇ ἀκοῇ, καὶ oportet, postea ‘lightning’. When ther
Kosmou mundo
μάλιστα ὅταν τὸ coruscare. ‘prester’. If the bolt is

μὲν τάχιστον ᾖ Quippe ubi ‘typhoon’. Sceptus [‘b
[395a20] τῶν nubes adflictrix anything which falls f
ὄντων, λέγω δὲ τὸ <ignem>, ut
πυρῶδες, τὸ δὲ ignifera saxa
ἧττον ταχύ, adtrita inter se,
ἀερῶδες ὄν, ἐν τῇ dat, obtutus
πλήξει πρὸς ἀκοὴν uelocius
ἀφικνούμενον. Τὸ inlustriora
δὲ ἀστράψαν contingit,
auditus, dum ad
ἀναπυρωθέν,
aures uenit,
βιαίως ἄχρι τῆς
seriore sensu
γῆς διεκθέον, concipitur; ita
κεραυνὸς καλεῖται, prius coruscare
ἐὰν δὲ ἡμίπυρον caelum creditur
ᾖ, σφοδρὸν δὲ et mox tonare;
ἄλλως καὶ ἀθρόον, tum quod ignes,
πρηστήρ, ἐὰν δὲ pernicitate sui
ἄπυρον παντελῶς, claricantes,
τυφών· ἕκαστον δὲ dicto citius
τούτων nostrae uisioni
κατασκῆψαν εἰς conuibrant,
τὴν γῆν σκηπτὸς sonus, aere
ὀνομάζεται. Τῶν uerberato,
δὲ κεραυνῶν οἱ alterius indicio
μὲν αἰθαλώδεις sentitur.
ψολόεντες Flamma uero
λέγονται, οἱ δὲ illa, quam
ταχέως διᾴττοντες nubium
ἀργῆτες, ἑλικίαι adflictus
δὲ οἱ γραμμοειδῶς excussit, si
φερόμενοι, σκηπτοὶ robustiore fuerit
δὲ ὅσοι incendio, inpetu
κατασκήπτουσιν deuehitur in
εἰς τὴν γῆν. terras et
fulminis habet
nomen atque
formidinem.
Presteras uero
nominamus,
cum flammarum
in illis minus
fuerit. Sed si
ignitum non erit
fulmen, typhon
uocatur. Sceptos
generale
omnibus quae e
nubibus cadunt
nomen est.
Kosmou mundo
To speak in general, some atmospheric phenomena are Συλλήβδην δὲ τῶν

mere apparitions, but some are real. Apparitions ἐν ἀέρι
include rainbows and rods and the like; streaking light, φαντασμάτων τὰ
comets and so on are real. A rainbow is when part of μέν ἐστι κατ’
the sun or moon appears in a dark and curved cloud, ἔμφασιν, [395a30]
and seems to be continuous, as if seen around the edge τὰ δὲ καθ’
of a circular mirror. [35] A rod is a rainbow that looks ὑπόστασιν – κατ’
straight. A halo is a bright apparition coming from the ἔμφασιν μὲν ἴριδες
light of a star: [395b1] it differs from a rainbow, καὶ ῥάβδοι καὶ τὰ
because a rainbow appears opposite the sun or moon, τοιαῦτα, καθ’
but a halo makes a circles around the whole star.
ὑπόστασιν δὲ σέλα
Lightning is the ignition of a mass of fire in the air.
τε καὶ διᾴττοντες
Some forms of it dart, some are fixed. A dart is fire
sparked from friction as it is carried quickly in the air, καὶ κομῆται καὶ τὰ
giving the appearance of length because of its speed. A τούτοις
fixed light is extended but unmoving, or moves as a παραπλήσια. Ἶρις
star does. A flatter version of this is called a comet. μὲν οὖν ἐστιν
Some forms of lightning last longer [10], but some are ἔμφασις ἡλίου
extinguished immediately. There are many other types τμήματος ἢ
phenomena: ‘torches’ and ‘planks’ and ‘jars’ and σελήνης, ἐν νέφει
‘trenches’ – named for their similarity to these things. νοτερῷ καὶ κοίλῳ
Some of them arise in the west, some in the east, some καὶ συνεχεῖ πρὸς
can be seen in both regions; but they are rare in the φαντασίαν, ὡς ἐν
north and south. However, they are all unpredictable: κατόπτρῳ,
there is nothing you can say about them that always θεωρουμένη κατὰ
holds true. So much for the atmosphere, then. κύκλου
περιφέρειαν.
Ῥάβδος δέ ἐστιν
ἴριδος ἔμφασις
εὐθεῖα. Ἅλως δέ
ἐστιν ἔμφασις
λαμπρότητος
[395b1] ἄστρου
περίαυγος·
διαφέρει δὲ ἴριδος
ὅτι ἡ μὲν ἶρις ἐξ
ἐναντίας φαίνεται
ἡλίου καὶ σελήνης,
ἡ δὲ ἅλως κύκλῳ
παντὸς ἄστρου.
Σέλας δέ ἐστι
πυρὸς ἀθρόου
ἔξαψις ἐν ἀέρι.
Τῶν δὲ σελάων ἃ
μὲν ἀκοντίζεται, ἃ
δὲ στηρίζεται. Ὁ
μὲν οὖν
ἐξακοντισμός ἐστι
πυρὸς γένεσις ἐκ
Kosmou mundo
παρατρίψεως ἐν
ἀέρι φερομένου
ταχέως καὶ
φαντασίαν μήκους
ἐμφαίνοντος διὰ
τὸ τάχος, ὁ δὲ
στηριγμός ἐστι
χωρὶς φορᾶς
προμήκης ἔκτασις
καὶ οἷον ἄστρου
ῥύσις·
πλατυνομένη δὲ
κατὰ θάτερον
κομήτης καλεῖται.
Πολλάκις δὲ τῶν
σελάων τὰ μὲν
ἐπιμένει [395b10]
πλείονα χρόνον, τὰ
δὲ παραχρῆμα
σβέννυται. Πολλαὶ
δὲ καὶ ἄλλαι
φαντασμάτων ἰδέαι
θεωροῦνται,
λαμπάδες τε
καλούμεναι καὶ
δοκίδες καὶ πίθοι
καὶ βόθυνοι, κατὰ
τὴν πρὸς ταῦτα
ὁμοιότητα ὧδε
προσαγορευθεῖσαι.
Καὶ τὰ μὲν τούτων
ἑσπέρια, τὰ δὲ
ἑῷα, τὰ δὲ
ἀμφιφανῆ
θεωρεῖται, σπανίως
δὲ βόρεια καὶ
νότια. Πάντα δὲ
ἀβέβαια· οὐδέποτε
γάρ τι τούτων ἀεὶ
φανερὸν ἱστόρηται
κατεστηριγμένον.
Τὰ μὲν τοίνυν
ἀέρια τοιαῦτα.
16. Atque, ut Bright events
breuiter
conprehendam 16. I will briefly
cuncta generis summarise
eiusdem, eorum, everything that falls
quae eiusmodi into the class of
praestigias things which
humanis inferunt perform tricks for
oculis, alia sunt human eyes. Some
quae speciem of these produce
tantum spectaculi only the appearance
pariunt, alia quae that there is
nihil ab eo quod something there to
ostenderint be seen, but others
mentiuntur. are not lying at all
Fallunt imagine about what they
irides et arcus et show. Deceptive
talia; uere phenomena include
uidentur rainbows and arcs
cometae, and such things;
fulgores et comets, lights and
similia pleraque. the many things
Irin, uulgo like them are real
arcum, esse object of vision. A
aiunt, quando ‘rainbow’,
imago solis uel commonly [known
imago lunae as] an ‘arc’, is, they
umidam et say, when an image
cauam nubem of the sun or an
densamque ad image of the moon
instar speculi colours a dense
colorat et cloud which is
medietatem orbis humid and concave
eius secat. like a hemi-
Rhabdos autem spherical mirror. A
generis eiusdem rhabdos [‘rod’] is
ad uirgae similar, but the
rigorem coloured cloud is
perlongum extended like a
colorata rigid rod. A halo is
nubecula dicitur. a sort of chain of
Alysis est catena clear light which
quaedam luminis turns back on itself
clarioris, per and intersects the
solis ambitum in course of the sun.
se reuertens. Here is the
Hanc et irida difference between
illud interest, this and a rainbow:
quod iris a rainbow is multi-
multicolora est et coloured and semi-
semicirculo circular in shape,
figurata and lies far away
proculque a sole from the sun and
atque luna, moon; but a chain
catena clarior est, is clearer, and
astrumque ambit encircles the stars
orbe incolumi, in an unbroken
corona non circle, like a crown
discolora. Selas of just one colour.
autem Graeci The Greeks call it
uocant incensi selas when air is
aeris lucem; ignited: in many
horum pleraque cases, you would
iaculari credas think [the light] had
[alia labi], stare been thrown, in
alia. Iaculatio others that it is
igitur tunc fieri falling, and in
putatur, cum others that it is
aeris meatu atque stable. [It seems]
inpulsu generatus thrown, when the
ignis celeritate fire arises and then
sua <adlabitur> falls at speed which
cursumque is imparted to it by
rapidae the movement and
festinationis impulse of the air;
ostendit. Statiua its course is very
lux est, quam rapid. A stable
sterigmon illi light, which they
uocant, sine call a sterigmon, is
cursu iugis et a long strip of light
prolixa lux, which does not
stellaeque fluor move. A light
et ignitus liquor, which glides along,
qui, cum latius like a star with
panditur, ignited fluid
cometes uocatur. spreading out
Sed plerumque behind it, is called a
luces istae ‘comet’. Often
repentino ortae these lights arise
statim occidunt; suddenly and are
<aliae> autem, ut extinguished
se ostenderint, immediately; but
aliquantisper others remain for a
manent. Et sunt while to show
multa eiusmodi themselves off.
imaginum There are many
genera, quas phenomena of this
Graeci faces et kind: the Greeks
docidas et pithos call them ‘torches’
et bothynos ad [Gr. lampades],
eorum docideae [‘planks’],
similitudines, and pithoi [‘jars’]
unde dicta sunt, and bothynoi
nominant; et [‘trenches’],
quaedam naming them after
uespertina <uel what they look like.
matutina> sunt Some are more
notiora; perrara common in the west
de septemtrione <some in the east>.
uel meridie You will very rarely
uideas; nihil see them in the
horum quippe north or south –
loci uel temporis although none of
in nascendo them reliably arises
fidem potuit at one place or time
obtin[g]ere. [17.] rather than another.
De aere tantum 17. That is all I
habuimus, quod have to say about
diceremus. the air.
EARTH
[395b18] The Ἐμπεριέχει δὲ καὶ Sed non aquarum The earth not
earth contains ἡ γῆ πολλὰς ἐν modo tellus in se only contains the
many things αὑτῇ, καθάπερ fontis habet, sources of water,
within itself: for ὕδατος, οὕτως καὶ uerum spiritu et it is also swollen
example, sources πνεύματος καὶ igni fecunda est. with vapour and
of water, but of πυρὸς πηγάς· Nam quibusdam fire. For there are
air current and Τούτων δὲ αἱ sub terris occulti vapours hidden
fire too. Some of [395b20] μὲν ὑπὸ sunt spiritus et underground
these are below γῆν εἰσιν ἀόρατοι, flant incendia which blow
the earth and πολλαὶ δὲ indidem <et> exhalations of
unseen; but often suspirant, ut fire out of the
ἀναπνοὰς ἔχουσι
they are expelled Liparae, ut Aetna, earth where they
καὶ ἀναφυσήσεις,
and blasted ut Vesuuius etiam are present. This
upwards – as at ὥσπερ Λιπάρα τε noster solet. Illi happens for
Lipari and Aetna καὶ Αἴτνη καὶ αἱ ἐν etiam ignes, qui example at
and in the Αἰόλου νήσοις· αἳ terrae secretariis Lipari, or Aetna,
Aeolian islands. δὴ καὶ ῥέουσι continentur, and even our
Sometimes fiery πολλάκις ποταμοῦ praetereuntes own Vesuvius.
masses are δίκην, καὶ μύδρους aquas uaporant et As to the fires
thrown up which ἀναρριπτοῦσι produnt which remain
actually flow like διαπύρους. Ἔνιαι longinquitatem contained within
a river; or they δὲ ὑπὸ γῆν οὖσαι flammae cum the hidden places
remain below the πλησίον πηγαίων tepidiores aquas of the earth,
earth and heat ὑδάτων reddunt, uiciniam these heat up any
things up near θερμαίνουσι ταῦτα, <cum> water they
sources of water, καὶ τὰ μὲν χλιαρὰ feruentiores encounter. You
resulting in τῶν ναμάτων opposito incendio can tell that the
springs that are ἀνιᾶσι, τὰ δὲ aquae uruntur, ut flames are some
warm, or very ὑπέρζεστα, τὰ δὲ Phlegethontis way off when the
hot, or εὖ ἔχοντα amnis, quem result is tepid
temperate. κράσεως. Ὁμοίως poetae [s]ciunt in water: when they
Similarly in the δὲ καὶ τῶν fabulis inferorum. are nearby, the
case of the air- πνευμάτων πολλὰ At enim illos quis water is scalding
currents: there πολλαχοῦ γῆς non admirandos because of the
are openings for spiritus arbitretur, fire set under it –
στόμια ἀνέῳκται·
them in many cum ex his as is the case
ὧν τὰ μὲν
places on earth. animaduertat with the river
Some of them ἐνθουσιᾶν ποιεῖ accidere, ut Phlegethon,
cause anyone τοὺς ἐμπελάζοντας, eorum religione which the poets
who comes near τὰ δὲ ἀτροφεῖν, τὰ lymphantes alii mention in their
to be possessed, δὲ χρησμῳδεῖν, sine cibo potuque stories about the
or, in other cases, ὥσπερ τὰ ἐν sint, pars uero underworld. The
to waste away; Δελφοῖς καὶ praesagiis effantes vapours
and some make Λεβαδείᾳ, τὰ δὲ futura? quod in themselves
them deliver καὶ παντάπασιν oraculis Delphicis deserve our
oracles, as those ἀναιρεῖ, [395b30] est ceterisque. admiration:
in Delphi and καθάπερ τὸ ἐν Vidi et ipse apud anyone would
Lebadeia do; and Φρυγίᾳ. Hierapolim acknowledge
some altogether Phrygiae non this, observing
destroy them, as adeo ardui montis how they send
the one in uicinum latus people into a
Phrygia. natiui oris hiatu religious ecstasy
reseratum et in which they do
tenuis neque not need food or
editae marginis drink and can
ambitu intimate the
circumdatum. future. This is
Siue illa, ut what happens in
poetae uolunt, the case of the
Ditis spiracula Delphic oracle
dicenda sunt, seu and others. At
mortiferos Hierapolis in
anhelitus eos Phrygia, I myself
credi prior ratio saw a hole,
est, proxima surrounded by a
quaeque animalia small, thin ridge,
et in aluum prona open up on the
atque proiecta side of a not very
uenenati spiritus steep mountain.
contagione The poets would
corripiunt et like [such things]
uertice to be called the
circumacta[s] ‘vents of Dis’;
interimunt. reason tells us
Antistites denique that they are
ipsos semiuiros source of lethal
esse, qui audeant exhalations;
propius accedere, either way, their
ad superna poisonous and
semper sua ora contagious
tollentes; adeo vapour is
illis cognitum est dangerous to all
uim mali, ad animals,
inferiora aeris creeping or
noxii crassitate flying, and kills
densata, inferiores them, their head
quoque facilius twisting back [as
adire atque they die]. The
percellere. hermaphrodites
who look after
them, if they
dare to draw
near, always
keep their
mouths turned
upwards. They
know what this
evil is capable
of: the poisonous
air is denser and
thicker lower
down and so
finds and afflicts
lower creature
more readily.
Quakes
[395b30] Often a Πολλάκις δὲ καὶ 18. Saepe accidit 18. The vapours
temperate air- συγγενὲς πνεῦμα ut natiui spiritus, produced in the
current which εὔκρατον ἐν γῇ per terrae earth drift
belongs in the παρεξωσθὲν εἰς concauas partes through its
earth finds itself μυχίους σήραγγας errantes, hollow parts, but
displaced from αὐτῆς, ἔξεδρον concuterent solida it often happens
its home territory γενόμενον ἐκ τῶν terrarum, saepius that they come
in pockets within οἰκείων τόπων, ut spiritus, up against solid
the earth, and πολλὰ μέρη crescente earth. Quite often
causes agitation συνεκράδανεν. uiolentia et the vapours get
in many parts. Πολλάκις δὲ πολὺ insinuantes se into confined
And often, it is telluris angustiis spaces where
γενόμενον ἔξωθεν
compressed nec inuenientes they are unable
ἐγκατειλήθη τοῖς
within these exitum, terram to find a way out,
ταύτης κοιλώμασι
pockets and then mouerent. Horum and as they grow
καὶ ἀποκλεισθὲν
breaks out with motuum tam uaria in force they
violence that [ἐξόδου] μετὰ βίας nomina quam move the earth.
[35] shakes the αὐτὴν συνετίναξε, diuersi * * * Of these
earth’s ζητοῦν ἔξοδον Namque obliquis movements there
foundations; and ἑαυτῷ, καὶ lateribus proxima are as many
in finding its ἀπειργάσατο πάθος quaeque iactantes different names
escape, it causes τοῦτο ὃ καλεῖν et acutis angulis as there are
what we can an εἰώθαμεν σεισμόν. mobiles epiclintae different
earthquake. Τῶν δὲ σει[396a1] graece <kinds>. Oblique
Some σμῶν οἱ μὲν εἰς appellantur; sed lateral
earthquakes πλάγια σείοντες qui subsiliunt, movements at
[396a1], called κατ’ ὀξείας γωνίας excutientes onera sharp vertical
epiklintai, shake ἐπικλίνται et recuperantes angles hurl
sideways at acute καλοῦνται, οἱ δὲ directis angulis, everything
angles; brastai ἄνω ῥιπτοῦντες brastae nearby around:
heave the earth καὶ κάτω κατ’ uocitantur; illi, these are called
up and down on ὀρθὰς γωνίας qui abstrudere epiclintae in
the βράσται, οἱ δὲ uidentur, Greek; those
perpendicular; συνιζήσεις hizematiae where the earth
hizmatiai cause ποιοῦντες εἰς τὰ dicti[s]; quorum leaps upwards,
the earth to κοῖλα ἱζηματίαι· οἱ inpulsu dissilit shaking off
collapse into δὲ χάσματα tellus, rhectae everything on it,
sinkholes; the sunt nominati. His and then
ἀνοίγοντες καὶ τὴν
ones that open up passionibus recovers on the
γῆν ἀναρρηγνύντες
chasms and contingit ut perpendicular are
ῥῆκται καλοῦνται.
churn up the quaedam terrae called brastae.
earth are called Τούτων δὲ οἱ μὲν exspirent halitus, Those which
rhektai. [5] Some καὶ πνεῦμα aliae uomant seem to thrust
emit a current of προσαναβάλλουσιν, saxa, nonnullae things away are
air too, some οἱ δὲ πέτρας, οἱ δὲ caenum; sunt called
throw up rocks, πηλόν, οἱ δὲ πηγὰς quae fontes hizematiae; those
or mud; others φαίνουσι τὰς pariunt whose force tears
reveal springs πρότερον οὐκ insolentibus locis, the earth open
that were not οὔσας. Τινὲς δὲ peregrinorum are called
there before. ἀνατρέπουσι κατὰ fluminum rhectae. In some
Some shift once μίαν πρόωσιν, οὓς sulcantes uias. places, these
and topple καλοῦσιν ὤστας. Ostae sunt motus, [movements] are
everything: they Οἱ δὲ quibus <semel> accompanied by
call these ostae. ἀνταποπάλλοντες solum quatitur; an escape of gas;
Others, called καὶ ταῖς εἰς palmatiae uero or else rocks or
palmatiai, ἑκάτερον ἐγκλίσεσι appellantur, mud are spewed
rebound and set καὶ ἀποπάλσεσι quorum out. Some cause
what they have διορθοῦντες ἀεὶ pauitatione illa springs to appear
shaken straight [396a10] τὸ quae trepidant in new places,
again, as they are σειόμενον sine inclinationis and carve out
made to lean one παλματίαι λέγονται, periculo nutabunt, channels for their
way and then τρόμῳ πάθος cum directi tamen waters to travel
back again in the ὅμοιον rigoris statum through. Ostae
opposite ἀπεργαζόμενοι. retinent. Mycetias are movements
direction – the Γίνονται δὲ καὶ uocatur taetri in which one is
effect they create μυκηταὶ σεισμοί, odoris inquietudo merely shaken;
is a sort of σείοντες τὴν γῆν terrena. Audiuntur palmatiae is the
shiver. Then μετὰ βρόμου. mugitus, name for cases of
there are Πολλάκις δὲ καὶ interioribus trembling where
‘moaning’ χωρὶς σεισμοῦ gemitibus the things that
earthquakes, γίνεται μύκημα expressis, cum are shaken lean,
which roar as γῆς, ὅταν τὸ spiritus inualidus but are not put in
they shake the πνεῦμα σείειν μὲν ad terram danger of falling,
earth. Often there μὴ αὔταρκες ᾖ, mouendam per because they are
is a rumbling aperta telluris moved straight
ἐνειλούμενον δὲ ἐν
within the earth inuentis itineribus upwards and
αὐτῇ κόπτηται
but no progreditur. remain steady.
μετὰ ῥοθίου βίας.
earthquake – this Mycetia is what
happens when Συσσωματοποιεῖται it is called when
the current of air δὲ τὰ εἰσιόντα a foul odour is
is not powerful πνεύματα καὶ ὑπὸ dislodged from
enough to shake τῶν ἐν τῇ γῇ the earth. When
the earth, but ὑγρῶν the vapours are
coils up inside it κεκρυμμένων. not strong
and strikes it enough to move
with resounding the earth, but
force. [15] The emerge through
air currents openings in the
within are also ground where a
amalgamated by way through can
hidden bodies of be found, they
water contained emit groans
within the earth. within the earth,
and a moaning
sound can be
heard.
[396a17] There Τὰ δὲ ἀνάλογον 19. His talibus 19. There are

are analogous συμπίπτει [τούτοις] marina sunt paria, marine
phenomena in καὶ ἐν θαλάσσῃ· cum fluctuum equivalents of all
the sea too, χάσματά τε γὰρ currentium mole these things:
which cause the γίνεται θαλάσσης nunc progressibus seashores are
water to be καὶ ἀναχωρήματα litora, nunc battered by the
sucked down and πολλάκις καὶ recursibus sinus mass of surging
rise back up; or κυμάτων caesi quatiuntur. waves when they
surging waves, ἐπιδρομαί, ποτὲ Sentitur etiam come in, and the
sometimes after μὲν ἀντανακοπὴν caeli marisque bays violently
an initial recoil, [396a20] ἔχουσαι, cognatio, cum carved out as
but sometimes ποτὲ δὲ πρόωσιν menstruis they recede.
just moving μόνον, ὥσπερ cursibus lunae What is more,
forwards, as is detrimenta et the relationship
ἱστορεῖται περὶ
said of Helix and accessus fretorum between heaven
Ἑλίκην τε καὶ
Bouras. Often atque aestuum and sea is
Βοῦραν. Πολλάκις
there are spurts deprehenduntur. evident in the
of fire in the sea, δὲ καὶ fact that the
and water-spouts ἀναφυσήματα swell and tides of
comparable to γίνεται πυρὸς ἐν τῇ the sea follow
springs or newly θαλάσσῃ καὶ the monthly
germinating πηγῶν ἀναβλύσεις courses of the
plants; and rivers καὶ ποταμῶν moon.
and eddies ἐκβολαὶ καὶ
analogous to δένδρων ἐκφύσεις
those found in ῥοαί τε καὶ δῖναι
winds too, some ταῖς τῶν
occuring in the πνευμάτων
open sea, [25] ἀνάλογον, αἱ μὲν
others only in ἐν μέσοις
straits and πελάγεσιν, αἱ δὲ
channels. And κατὰ τοὺς
the sea is said to εὐρίπους τε καὶ
ebb and flow at πορθμούς. Πολλαί
fixed times τε ἀμπώτεις
which follow the λέγονται καὶ
moon. κυμάτων ἄρσεις
συμπεριοδεύειν ἀεὶ
τῇ σελήνῃ κατά
τινας ὡρισμένους
καιρούς.
One from many
To speak Ὡς δὲ τὸ πᾶν Verum enimuero As far as I can, I

generally, the εἰπεῖν, τῶν ut, quatenus will now explain
elements are στοιχείων possum, de briefly what I
mixed together ἐγκεκραμένων uniuersitate quod think about the
in air and eath ἀλλήλοις ἐν ἀέρι sentio breuiter cosmos as a
and sea in a way τε καὶ γῇ καὶ absoluam, whole. The
that makes it θαλάσσῃ κατὰ τὸ elementorum inter elements of the
only reasonable εἰκὸς αἱ τῶν se tanta concordia air, the sea, and
that they παθῶν [396a30] est, aeris, maris the land are in
constitute the ὁμοιότητες atque terrae, ut such harmonious
similarities [that admirari minus relationship with
συνίστανται, τοῖς
there are] in the deceat, si illis each other that it
μὲν ἐπὶ μέρους
way things fall eadem is no surprise to
φθορὰς καὶ
out; they bring incommoda find that the very
γενέσεις φέρουσαι,
about local soleant ac same things
instances of τὸ δὲ σύμπαν secunda which
destruction and ἀνώλεθρόν τε καὶ contingere, [variously]
generation, but ἀγένητον particulatim obstruct and
ensure the φυλάττουσαι. quidem rebus prosper activity
preservation of Καίτοι γέ τις ortus atque obitus [in those
the whole, which ἐθαύμασε πῶς adferentia, domains] by
is neither ποτε, ἐκ τῶν uniuersitatem being responsible
destroyed nor ἐναντίων ἀρχῶν uero a fine atque for the growth
generated. And συνεστηκὼς ὁ initio uindicantia. and destruction
yet someone κόσμος, λέγω δὲ Sed quibusdam of individual
might wonder ξηρῶν τε καὶ mirum uideri things at the
how the cosmos ὑγρῶν, ψυχρῶν τε solet, quod, quum same time
could ever be καὶ θερμῶν, οὐ ex diuersis atque ensures that the
constituted from πάλαι διέφθαρται inter se cosmos as a
opposed καὶ [396b1] pugnantibus whole remains
principles – I ἀπόλωλεν, ὡς κἂν elementis mundi intact from top to
mean from dry εἰ πόλιν τινὲς natura conflata bottom. Some
and wet [35], θαυμάζοιεν, ὅπως sit, aridis atque people find it
cold and warm – διαμένει fluxis, glacialibus amazing that
and not have συνεστηκυῖα ἐκ et ignitis, tanto cosmic nature is
been destroyed τῶν ἐναντιωτάτων rerum diuortio produced by
and lost long ἐθνῶν, πενήτων nondum sit eius elements which
ago. [396b1] But λέγω καὶ | mortalitas are not only
this is like πλουσίων, νέων dissoluta. Quibus different but also
wondering how a γερόντων, illud simile inimical to each
city could persist ἀσθενῶν ἰσχυρῶν, satisfaciet, cum in other – hard and
although made πονηρῶν χρηστῶν. urbe ex diuersis et fluid, icy and
up of extreme Ἀγνοοῦσι δὲ ὅτι contrariis fiery – and that
opposites among τοῦτ’ ἦν πολιτικῆς corporata rerum this diversity
people – I mean inaequalium among them
ὁμονοίας τὸ
poor and rich, multitudo does not undo its
θαυμασιώτατον,
young and old, concordat; sunt life. Here is the
λέγω δὲ τὸ ἐκ
weak and strong, enim pariter dites simile for them:
πολλῶν μίαν καὶ
bad and good. et egentes, a city is formed
You do not ὁμοίαν ἐξ adolescens aetas of people who
realise that this is ἀνομοίων permixta are different
the triumphant ἀποτελεῖν διάθεσιν senioribus, ignaui from each other
achievement of ὑποδεχομένην cum fortibus, and opposites; it
political concord, πᾶσαν καὶ φύσιν pessimi optimis is a multitude of
I mean that one καὶ τύχην. Ἴσως δὲ congregati. Aut inequalities
[city] can be τῶν ἐναντίων ἡ profecto quod res brought together
effected from φύσις γλίχεται καὶ est fateantur, hanc in harmony.
many people – ἐκ τούτων esse ciuilis There are rich as
and a consistent ἀποτελεῖ τὸ rationis well as poor,
disposition from σύμφωνον, οὐκ ἐκ admirandam young people
different τῶν ὁμοίων, temperantiam, mix with the
dispositions, ὥσπερ ἀμέλει τὸ cum quidem de elderly, cowards
embracing every ἄρρεν συνήγαγε pluribus una sit with the
kind and subject πρὸς τὸ θῆλυ καὶ facta et similis sui courageous, the
to every chance. οὐχ [396b10] tota, cum worst jostling
And perhaps ἑκάτερον πρὸς τὸ dissimilia with the best. Yet
nature actually ὁμόφυλον, καὶ τὴν membra sint it is exactly the
aims for πρώτην ὁμόνοιαν [cum] balanced mixture
opposites, and διὰ τῶν ἐναντίων receptrixque sit of civil society
effects its σηνῆψεν, οὐ διὰ naturarum ad that is so
harmony out of τῶν ὁμοίων. Ἔοικε diuersa admirable: that
these rather than δὲ καὶ ἡ τέχνη τὴν tendentium from many is
out of things φύσιν μιμουμένη fortunarumque made one. The
similar to each τοῦτο ποιεῖν. per uarias fines whole has its
other: for Ζωγραφία μὲν γὰρ exitusque own integrity
example, it leads λευκῶν τε καὶ pergentium. Et, ut although the
the male to the μελάνων, ὠχρῶν res est, parts are
female, rather τε καὶ ἐρυθρῶν, contrariorum per dissimilar and it
[10] than each to χρωμάτων se natura embraces types
its own kind, and ἐγκερασαμένη amplectitur et ex of people with
it establishes this dissonis fit unus diverse
φύσεις τὰς εἰκόνας
primal concord idemque tendencies,
τοῖς προηγουμένοις
in things that are concentus. [20.] different ends
ἀπετέλεσε
opposite not Sic mare et and different
συμφώνους,
similar. You can femineum secus journeys. Nature
see that art too μουσικὴ δὲ ὀξεῖς iungitur ac likewise includes
imitates nature in ἅμα καὶ βαρεῖς, diuersus utriusque oppositions
doing this. μακρούς τε καὶ sexus ex within itself, and
Painting mixes βραχεῖς, φθόγγους dissimilibus from their
up the colours, μίξασα ἐν simile animal dissonance
whites and διαφόροις φωναῖς facit; artesque comes a single
blacks, ochres μίαν ἀπετέλεσεν ipsae, naturam unified harmony.
and reds, and ἁρμονίαν, imitantes, ex 20. So it is when
makes images γραμματικὴ δὲ ἐκ inparibus paria male and female
harmonious with φωνηέντων καὶ faciunt: pictura ex join together:
what it depicts. ἀφώνων discordibus they are different
And music γραμμάτων κρᾶσιν pigmentorum from each other,
brings high ποιησαμένη τὴν coloribus, atris but make from
together with ὅλην τέχνην ἀπ’ atque albis, luteis their
low, long and αὐτῶν et puniceis, dissimilarity a
short notes, συνεστήσατο. confusione similar animal.
mixing the Ταὐτὸ δὲ τοῦτο ἦν modica And the arts
sounds in καὶ [396b20] τὸ temperatis, themselves,
different voices παρὰ τῷ σκοτεινῷ imagines iis quae imitating nature,
to effect a single λεγόμενον imitatur similes make like things
harmony. Ἡρακλείτῳ· facit. Ipsa etiam from unlike
Grammar too «Συλλάψιες ὅλα musica, quae de materials. From
mixes voiced and καὶ οὐχ ὅλα, longis et breuibus, clashing
unvoiced letters, συμφερόμενον acutis et pigments, black
and builds its διαφερόμενον, grauioribus sonis and white,
whole art out of συνᾷδον διᾷδον· constat, tam yellow and red,
them. This is ἐκ πάντων ἓν καὶ diuersis et mixed in
exactly what ἐξ ἑνὸς πάντα.» dissonis uocibus, appropriate
Heraclitus the Οὕτως οὖν καὶ τὴν harmoniam measure, a
obscure meant τῶν ὅλων consonam reddit; painting
when he said: σύστασιν, οὐρανοῦ grammaticorum produces images
‘Taken together λέγω καὶ γῆς τοῦ artes uide, quaeso, which are like
they are whole τε σύμπαντος ut ex diuersis what they
and not whole, collectae sint represent. Music
κόσμου, διὰ τῆς
combined litteris, ex quibus itself, which is
τῶν ἐναντιωτάτων
divided, aliae sunt insonae, made up of
consonant κράσεως ἀρχῶν semisonantes sounds that are
dissonant; from μία διεκόσμησεν aliae, pars long and short,
all things one ἁρμονία· ξηρὸν sonantes: hae high and low,
and from one all γὰρ ὑγρῷ, θερμὸν tamen mutuis se yields
things.’ In this δὲ ψυχρῷ, βαρεῖ τε auxiliis harmonious
way a single κοῦφον μιγὲν, καὶ adiuuantes consonance from
harmony directs ὀρθὸν περιφερεῖ, syllabas pariunt, these differing
the organisation γῆν τε πᾶσαν καὶ et de syllabis and dissonant
of all things – by θάλασσαν αἰθέρα uoces. Hoc sounds. Consider
which I mean τε καὶ ἥλιον καὶ Heraclitus the arts of the
heaven and earth σελήνην καὶ τὸν sententiarum grammarians, if
and the whole ὅλον οὐρανὸν suarum nebulis ad you will: they
cosmos – by διεκόσμησε μία [ἡ] hunc modum est gather together
mixing principles διὰ πάντων <elocutus>: different letters,
which are διήκουσα δύναμις, Συλλάψιες ὅλα some consonant,
extreme ἐκ τῶν ἀμίκτων καὶ οὐχ ὅλα, some semi-
opposites [25]: καὶ ἑτεροίων, συμφερόμενον consonant, some
dry is mixed with ἀέρος [396b30] τε διαφερόμενον, vowels, and by
wet, warm with καὶ γῆς καὶ πυρὸς συνᾷδον διᾷδον· their mutual
cold, light with καὶ ὕδατος, τὸν ἐκ πάντων ἓν, καὶ assistance
heavy, and σύμπαντα κόσμον ἐξ ἑνὸς πάντα. produce
straight with δημιουργήσασα καὶ [21.] Sic totius syllables; from
curved. One μιᾷ διαλαβοῦσα mundi syllables come
power coursing σφαίρας ἐπιφανείᾳ substantiam, utterances. This
through all τάς τε initiorum inter se is how Heraclitus
things has ἐναντιωτάτας ἐν inparium put it in the
organised all the αὐτῷ φύσεις conuentu[s], pari misty [obscurity]
earth and sea and ἀλλήλαις nec discordante of his
aether and sun ἀναγκάσασα consensu, natura deliverances:
and moon and ὁμολογῆσαι καὶ ἐκ ueluti musicam Συλλάψιες ὅλα
the whole τούτων temperauit; καὶ οὐχ ὅλα,
heaven, crafting μηχανησαμένη τῷ namque uuidis συμφερόμενον
the whole παντὶ σωτηρίαν. arida et διαφερόμενον,
cosmos from glacialibus συνᾷδον διᾷδον·
Αἰτία δὲ ταύτης
distinct elements flammida, ἐκ πάντων ἓν,
μὲν ἡ τῶν
(air, earth, fire uelocibus pigra, καὶ ἐξ ἑνὸς
στοιχείων
and water), directis obliqua πάντα [‘Taken
enclosing the ὁμολογία, τῆς δὲ confu[n]dit
ὁμολογίας ἡ together they are
spheres within a unumque ex whole and not
single surface, ἰσομοιρία καὶ τὸ omnibus et ex uno whole, combined
forcing μηδὲν αὐτῶν omnia, iuxta divided,
agreement πλέον [396a1] Heraclitum, consonant
between things ἕτερον ἑτέρου constituit. dissonant; from
with kinds that δύνασθαι· τὴν γὰρ Terramque et all things one
are extreme ἴσην ἀντίστασιν mare et caelum and from one all
opposites to one ἔχει τὰ βαρέα πρὸς solis orbe et lunae things’]. 21. So
another inside it, τὰ κοῦφα καὶ τὰ globo ceterisque the substance of
and engineering θερμὰ πρὸς orientium et the whole world
out of them a θάτερα, τῆς conditorum is a mixture
way of φύσεως ἐπὶ τῶν siderum facibus made by nature,
preserving the μειζόνων ornauit, una illa which blends
whole. The cause διδασκούσης ὅτι τὸ potestate mixta, together unequal
of this is ἴσον σωστικόν πώς quam quidem principles into a
agreement ἐστιν ὁμονοίας, ἡ cunctis constat consonance
between the δὲ ὁμόνοια τοῦ inplicatam, dum which is
elements, and the πάντων γενετῆρος inconfusa, dum polyphonous
fact that each has καὶ libera without being
an equal part in περικαλλεστάτου elementorum discordant, just
the agreement so κόσμου. Τίς γὰρ ἂν substantia, ignis, as if it were
that one of them εἴη φύσις τοῦδε aquae, aeris, music. It blends
[396a1] is never κρείττων; ἣν γὰρ terrae, ex quibus dry with wet,
more powerful ἂν εἴπῃ τις, μέρος huius sphaerae flame with ice,
than another. ἐστὶν αὐτοῦ. Τό τε conuexa et slow with swift,
Heavy and light καλὸν πᾶν disparibus oblique with
are equally ἐπώνυμόν ἐστι qualitatibus direct, and from
matched, as are τούτου καὶ τὸ naturae conflata, all things it made
warm and its τεταγμένον, ἀπὸ adacta est fateri one, and from
opposite. Nature τοῦ κόσμου concordiam, et ex one it made all,
thus teaches us ea salutem operi as Heraclitus has
λεγόμενον
through these machinata. it. It adorned the
κεκοσμῆσθαι.
greater matters Principiorum earth and sea and
that equality can igitur consensus heaven with the
preserve concord sibi concordiam sphere of the sun
– even concord peperit, and the globe of
within the perseuerantiam the moon, and
cosmos, which is uero amicitiae the torches of the
the most inter se elementis other stars as
beautiful thing, dedit specierum they rise and set.
and father of all ipsarum aequa [The whole] is
things. [5] partitio, et dum in infused with a
Indeed, what nullo alia ab alia single power
kind of thing uincitur, modo uel pervading
could be greater potestate. everything while
than this? Aequalis quippe remaining itself
Whatever you omnium pure and distinct
mention is a part diuersitas, from the
of it, and grauissimorum, substance of the
anything that has leuissimorum, elements – fire,
beauty and feruentium, water, air and
structure is frigidorum, earth – from
named after it: it docente ratione which the
is said to be naturae, diuersis [whole] sphere,
‘ordered’ licet rebus, confected from
[kekosmēsthai] aequalitatem the different
deferre qualities of
after the <concordiam>, nature, was
‘cosmos’. concordiam brought to
omni[a] parentis manifest
mundi harmony, and
amoenitatem engineered for
aeternitatemque preservation by
repperisse. means of that
[harmony]. So
consonance
between the
elements gave
rise to harmony
within [the
cosmos], and the
balanced
distribution of
their various
qualities ensured
that the mutual
friendship
between the
elements would
be permanent,
since nowhere is
one
overwhelmed by
another, either by
its disposition or
by its effects.
There is a global
balance in the
differences
among things:
the heaviest
against the
lightest, the
hottest against
the coldest.
Natural reason
teaches that
balance brings
<harmony> even
to things that are
different, and
harmony
produces the
beauty and
eternity of this
world which is
father to all.
Complexity and
order
And how could Τί δὲ τῶν ἐπὶ 22. Quid enim
any part match μέρους δύναιτ’ ἂν mundo 22. For what is
the order of the ἐξισωθῆναι τῇ κατ’ praestantius? greater than the
heavens and the οὐρανὸν τάξει τε Lauda, quam world? Praise
movement of καὶ φορᾷ τῶν putas, speciem: any species you
stars and sun and ἄστρων ἡλίου τε portio a te can think of: it is
moon, [10] [396a10] καὶ laudabitur mundi; a part of the
which move in σελήνης, admirare, quam world you are
the most precise κινουμένων ἐν uoles, praising; admire
measures from ἀκριβεστάτοις temperantiam, any mixture,
one age to the μέτροις ἐξ αἰῶνος ordinationem, arrangement,
next? What figuram: hic et design you want:
εἰς ἕτερον αἰῶνα;
could aspire to per hunc illud whatever it is,
τίς δὲ γένοιτ’ ἂν
such quodcumque est you will find
predictability as ἀψεύδεια τοιάδε, inuenietur esse yourself praising
is observed by ἥντινα laudandum. Nam the world when
the beautiful and φυλάττουσιν αἱ quid, oro te, you praise it. I
fertile seasons of καλαὶ καὶ γόνιμοι ornatum atque ask you, what
the universe, τῶν ὅλων ὧραι, ordinatum uideri can appear ornate
which bring θέρη τε καὶ potest, quod non and well-ordered
sumer and winter χειμῶνας ab ipsius exemplo that does not
in order, and ἐπάγουσαι imitat[ur]a sit imitate the world
days and nights τεταγμένως ἡμέρας ratio? Vnde in its
to complete a τε καὶ νύκτας εἰς κόσμος graece proportions?
month and a μηνὸς ἀποτέλεσμα nomen accepit. This is why it
year? It is [15] καὶ ἐνιαυτοῦ; καὶ Euntibus sole has the
superlative in μὴν μεγέθει μὲν atque luna appellation
size, most swift οὗτος ceteraque luce kosmos in Greek.
in its movement, πανυπέρτατος, siderea per The sun, the
most radiant in κινήσει δὲ easdem uias, moon and the
its splendour, ὀξύτατος, custoditis other stars never
unwearying and temporum uicibus change their
λαμπρότητι δὲ
imperishable in nec ullius erroris course; time-
εὐαυγέστατος,
power. It interiectione periods give way
δυνάμει δὲ ἀγήρως
determined the confusis, to each other
different natures τε καὶ ἄφθαρτος. digeruntur according to a
of sea, land and Οὗτος ἐναλίων tempora et rursus guaranteed
air creatures, and ζῴων καὶ πεζῶν incipiunt pattern which is
measured out καὶ ἀερίων φύσεις pulchraeque et never disturbed
their lives by its ἐχώρισε καὶ βίους fecundae horae by the
own movements. ἐμέτρησε ταῖς procreantur, nunc introduction of a
Thanks to it all ἑαυτοῦ κινήσεσιν. aestiuos uapores single error; they
animals breathe Ἐκ τούτου πάντα reuoluentes, nunc are administered
and have life. ἐμπνεῖ τε καὶ pruinas hiemis through, and then
Thanks to it too ψυχὴν ἴσχει τὰ circum referentes; begin again, and
all amazing ζῷα. Τούτου καὶ αἱ dierum etiam the beautiful and
phenomena are παράδοξοι [396a20] noctiumque fertile seasons
accomplished in νεοχμώσεις curriculis are produced:
due order – the τεταγμένως ordiuntur now the vapours
winds of all ἀποτελοῦνται, <menses>, of summer come
kinds being συναραττόντων μὲν menses texunt around, now the
dashed together, ἀνέμων παντοίων, annos, anni frosts of winter.
lightning falling πιπτόντων δὲ ἐξ seriem conficiunt The circuit of
from the sky, and οὐρανοῦ saeculorum. Et days and nights
extreme frosts κεραυνῶν, hic quidem create months;
occuring in the ῥηγνυμένων δὲ mundus the months
winter. By means χειμώνων ἐξαισίων. magnitudine weave
of these Διὰ δὲ τούτων τὸ inmensus, themselves into
phenomena – νοτερὸν cursibus rapidus, years; the years
which include ἐκπιεζόμενον τό τε splendore forge a
the compression πυρῶδες perlucidus, ualenti sequences of
of moisture and διαπνεόμενον εἰς habitudine, ages. Our world
the expulsion of ὁμόνοιαν ἄγει τὸ pubertate iuuenali is immense in
fire – the whole πᾶν καὶ [causa]. Hic magnitude, swift
is brought into καθίστησιν. animalium in its
agreement and nantium atque movements,
fixed. terrestrium, splendidly
pinnigerarumque bright, in strong
cunctarum estate and
distinxit genera, youthful age. It
species separauit has separated out
fixitque leges different animal
uiuendi atque kinds – aquatic
moriendi. Ex hoc and terrestrial,
animantia uitalis and all those
spiritus ducunt. with wings. It
<Hinc> illi statis distinguished the
cursibus species and fixed
temporum laws for living
euentus, qui and dying and
admirationi solent gives animals
esse, cum uel their vital breath.
inter se uentorum It is responsible
proelia ciuntur, for those
uel disiectis seasonal events
nubibus fulminat which typically
caelum et arouse wonder,
tempestates inter when winds are
se serenae whipped up in
hibernaeque battle against
confligunt, micant each other, or the
ignes, imbres clouds are rent
rumpuntur, et and there is
rursus, placatis lightning in the
omnibus, amoena sky, and wintery
laetitia mundi tempests blow at
reseratur. each other and
clear the sky,
fires flash,
storms break out
– or again, when
everything
becomes calm,
and lovely joy is
sown again in the
world.
Earth bristles Ἥ τε γῆ φυτοῖς 23. Videas et 23. You can see

with plants of all κομῶσα uiridantibus the earth covered
sorts, has springs παντοδαποῖς comis caesariatam with locks of
bubbling up νάμασί τε esse terram et green hair, and
everywhere, and περιβλύζουσα καὶ scatebris fontium dripping with
is covered in περιοχουμένη manantem, et bubbling springs,
animals: it gives ζῴοις, κατὰ καιρὸν aquarum and pregnant
birth to ἐκφύουσά τε πάντα agminibus with bodies of
everything in due καὶ τρέφουσα καὶ concientem, water; giving
season, and δεχομένη, μυρίας τε parientem atque birth and
nourishes and φέρουσα ἰδέας καὶ educantem, nec nurturing, never
cherishes them, πάθη, τὴν ἀγήρω occasibus fatigari, getting tired in
giving rise to φύσιν ὁμοίως nec saeculis the evening,
thousands of anilitari, never aging
τηρεῖ, καίτοι καὶ
forms and excussam through time. It
σεισμοῖς
qualities, and erumpentibus is always being
τινασσομένη καὶ
unwearyingly semper tam pigris pummelled,
πλημυρίσιν
keeps nature the quam mouentibus slowly or
same. Yet it is ἐπικλυζομένη faecibus, aquarum quickly, by
also shaken by πυρκαϊαῖς τε κατὰ saepe matter from
quakes, μέρος φλογιζομένη. adluuionibus eruptions; it
inundated by [396a30] Ταῦτα δὲ mersam, often gets
floods, and πάντα ἔοικεν αὐτῇ flammarum per submerged under
burned by local πρὸς ἀγαθοῦ partes uoracitate flowing waters;
conflagrations. γινόμενα τὴν δι’ consumptam. parts of it are
[30] But all of αἰῶνος σωτηρίαν Quae tamen illi consumed by
these things can παρέχειν· cum regionaliter voracious fires.
be seen arising σειομένης τε γὰρ uideantur esse But what seems
within it for the διεξᾴττουσιν αἱ pestifera, ad damaging
good, and serve τῶν πνευμάτων omnem salutaria viewed locally
its preservation παρεμπτώσεις κατὰ sunt et ad works for the
over time. When τὰ ῥήγματα τὰς redintegrationem preservation of
the earth is ἀναπνοὰς eius ualent; et the whole, and
shaken, the ἴσχουσαι, καθὼς cum mouetur, helps to restore
fissures give profecto spirat it. When it is
ἄνω λέλεκται,
vents for the illos spiritus, disturbed, it
καθαιρομένη τε
subterannean quibus clausis et immediately
ὄμβροις
exhalations effugia exhales those
which are ἀποκλύζεται πάντα quaerentibus gases which
thereby expelled, τὰ νοσώδη, moueba[n]tur, were trapped
as was said περιπνεομένη δὲ imbribus etiam [within] and
above; showers αὔραις τά τε ὑπ’ madefacta non were disturbing
wash away αὐτὴν καὶ τὰ ὑπὲρ solum ad it [themselves]
everything αὐτὴν educandos fetus while seeking to
diseased; the εἰλικρινεῖται. Καὶ suos opimatur, escape; drenched
breezes that gust [396b1] μὴν αἱ uerum etiam by storms, the
around the earth φλόγες μὲν τὸ pestifera earth is not only
purify both what παγετῶδες contagione fattened for the
is above and ἠπιαίνουσιν, οἱ proluitur. Flabris offspring it
below ground. πάγοι δὲ τὰς autem spirantium nurtures, but is
[396b1] Flames φλόγας ἀνιᾶσιν. aurarum grauiores also washed
soften what is Καὶ τῶν ἐπὶ et minus puri clean of disease-
frosty, and frosts μέρους τὰ μὲν aeris spiritus bearing
cures the flames. γίνεται, τὰ δὲ differuntur atque contagion;
At an individual ἀκμάζει, τὰ δὲ purgantur. breezes blow and
level things are φθείρεται. Καὶ αἱ Tepores frigus heavier and less
variously born, μὲν γενέσεις glaciale mitificant pure currents of
mature and die; ἐπαναστέλλουσι et brumalis air are separated
but the births τὰς φθοράς, αἱ δὲ austeritas off and purged
make good the terrestrium by their blasts;
φθοραὶ κουφίζουσι
deaths, and the τὰς γενέσεις. Μία uiscerum uenas warm [currents
deaths give space δὲ ἐκ πάντων remittit. Et pars of air] soften the
for the births. [5] περαινομένη gignentium, alia glacial cold; and
There is a σωτηρία διὰ τέλους adolescentium, the hardness of
reciprocal ἀντιπεριισταμένων cetera autumn helps
displacement by ἀλλήλοις καὶ τοτὲ occidentium uices loosen the
which all things μὲν κρατούντων, sustinent sorsque bowels of the
work to the τοτὲ δὲ nascentium earth. Some
preservation of κρατουμένων, obitorum loco things are being
the whole: by φυλάττει τὸ pullulat et born, others
dominating and σύμπαν ἄφθαρτον occidentium achieving
being dominated δι’ αἰῶνος. numerus maturity, the rest
in turn, each nascentibus are dying, all in
thing keeps the locum pandit. their turn; and
whole the lot of the
imperishable new-born comes
over time. to fruition in
place of the
dead, and the
number of those
dying opens
room for those
that are born.
GOD
It remains to Λοιπὸν δὴ περὶ 24. Restat, quod 24. The most

speak in τῆς τῶν ὅλων caput est sermonis important point
summary terms συνεκτικῆς αἰτίας huius, ut super of this lecture
about the cause κεφαλαιωδῶς mundi rectore still remains,
that makes the [396b10] εἰπεῖν, ὃν uerba faciamus. which is to say
universe cohere τρόπον καὶ περὶ Indigens quippe something about
[10], as in other τῶν ἄλλων· orationis huius the ruler of the
cases: it would πλημμελὲς γὰρ uidebatur ratio, cosmos. The
be a mistake to περὶ κόσμου nisi de mundo thought behind
leave out the λέγοντας, εἰ καὶ μὴ disputantes, etsi the speech will
most important δι’ ἀκριβείας, ἀλλ’ minus curiose, at seem wanting
part of the οὖν γε ὡς εἰς quoquo modo unless, in
cosmos, even in τυπώδη μάθησιν, possemus * * * discussing the
an account of the τὸ τοῦ κόσμου diceremus. De cosmos, we say
cosmos that does κυριώτατον rectore quippe whatever we can
not go into detail παραλιπεῖν. omnium non, ut <about him>,
but aims to teach ait ille, silere even if we
in outline. melius est, sed uel cannot
parum dicere. investigate him
so closely. When
it comes to the
ruler of all,
indeed, it is not,
as the man says,
‘better to be
silent, or to say
little’.
There is an Ἀρχαῖος μὲν οὖν Vetus opinio est The ancient

ancient account τις λόγος καὶ atque cogitationes view, which is
common to the πάτριός ἐστι πᾶσιν omnium embedded in the
ancestors of all ἀνθρώποις ὡς ἐκ hominum penitus thoughts of all
men that θεοῦ πάντα καὶ διὰ insedit, deum men, holds that
everything θεὸν συνέστηκεν, [esse] originis god is the author
comes from god οὐδεμία δὲ φύσις haberi auctorem of its origin and
and is constituted αὐτὴ καθ’ ἑαυτήν deumque ipsum that god is
through god, [15] ἐστιν αὐτάρκης, salutem esse et himself the
and nothing of ἐρημωθεῖσα τῆς ἐκ perseuerantiam preservation and
any kind is self- τούτου σωτηρίας. earum, quas continuation of
sufficient effecerit, rerum. those things
Διὸ καὶ τῶν
without him to Neque ulla res est which he made.
παλαιῶν εἰπεῖν
preserve it. For tam praestantibus There is nothing
τινες προήχθησαν
this reason, some uiribus, quae so superlatively
of the ancients ὅτι πάντα ταῦτά <eius> uiduata powerful that its
have suggested ἐστι θεῶν πλέα τὰ auxilio sui natura own nature is
that all these καὶ δι’ ὀφθαλμῶν contenta sit. Hanc enough for it, in
things, which are ἰνδαλλόμενα ἡμῖν opinionem uates the absence of
apparent to our καὶ δι’ ἀκοῆς καὶ secuti profiteri his assistance.
eyes and hearing πάσης αἰσθήσεως, ausi sunt, omnia Following this
and every other τῇ μὲν θείᾳ Ioue plena esse, view, poets have
sense, are ‘full of δυνάμει πρέποντα cuius praesentiam been inspired to
gods’. This is a καταβαλλόμενοι non iam cogitatio the daring claim
rejection of the [396b20] λόγον, οὐ sola, sed oculi et that everything is
explanation μὴν τῇ γε οὐσίᾳ. aures et sensibilis full of Jupiter,
which gives Σωτὴρ μὲν γὰρ substantia and that his
proper regard to ὄντως ἁπάντων conprehendit. At presence can be
god’s power, [20] ἐστὶ καὶ γενέτωρ haec conposita est grasped not only
even if it pot<estati, non by thought but
τῶν ὁπωσδήποτε
acknowledges autem mai>estati by eyes and ears
κατὰ τόνδε τὸν
his substance. dei conueniens and sensible
κόσμον
For god truly is oratio. Sospitator substance. But
συντελουμένων ὁ
the preserver and quidem ille <et> the present
progenitor of θεός, οὐ μὴν genitor est speech has been
everything at all αὐτουργοῦ καὶ omnium, qui ad composed with
that happens in ἐπιπόνου ζῴου conplendum due regard to
this cosmos – but κάματον ὑπομένων, mundum nati god’s power. For
not because he ἀλλὰ δυνάμει factique sunt; non he is the
undertakes the χρώμενος ἀτρύτῳ, tamen ut corporei preserver and
burden of a hard δι’ ἧς καὶ τῶν laboris officio progenitor of
labourer’s life: πόρρω δοκούντων orbem istum everything which
rather, he εἶναι περιγίνεται. manibus suis has been born or
employs an instruxerit, sed made for the
unwearying qui quadam sake of
power by which infatigabili completing the
he controls prouidentia et cosmos as a
things which procul posita whole. He did
seem far off. cuncta contingit, not, however,
et maximis construct this
interuallis sphere with his
disiuncta hands as if
conplectitur. employed as a
manual labourer,
but he joined
together
everything in is
place by his
unwearying
providence while
he remained
aloof; from a
vast distance he
wove its separate
parts together.
[25] He occupies Τὴν μὲν οὖν 25. Nec ambigitur 25. There is no
the highest and ἀνωτάτω καὶ eum praestantem doubt that he
first place, and is πρώτην ἕδραν ac sublimem holds the
called the Most αὐτὸς ἔλαχεν, sedem tenere et preeminent
High because of ὕπατός τε διὰ poetarum position and
this; he is τοῦτο ὠνόμασται, laudibus nomen highest place.
enthroned, in the κατὰ τὸν ποιητὴν eius consulum ac His name, and
words of the «ἀκροτάτῃ regum the fact that his
poet, at the κορυφῇ» τοῦ nuncupationibus throne is
‘crown and σύμπαντος praedicari et in consecrated in
summit’ of the arduis arcibus the lofty heights,
ἐγκαθιδρυμένος
whole heaven. habere solium is invoked in the
οὐρανοῦ· μάλιστα
The body closest consecratum. praises of poets
δέ πως αὐτοῦ τῆς
to him benefits Denique and in the
δυνάμεως ἀπολαύει
most from his propiores quosque proclamations of
power, and then τὸ πλησίον αὐτοῦ de potestate eius consuls and
the one next to σῶμα, καὶ ἔπειτα amplius trahere: kings. Things
that, and so on τὸ μετ’ ἐκεῖνο, καὶ corpora illa draw from his
until the regions ἐφεξῆς οὕτως ἄχρι caelestia, quanto power according
where we are. τῶν καθ’ ἡμᾶς finitima sunt ei, to their distance
[30] This is [396b30] τόπων. tanto amplius de from him: the
probably why the Διὸ γῆ τε καὶ τὰ deo capere; multo celestial bodies
earth and the ἐπὶ γῆς ἔοικεν, ἐν minus, quae ab which border on
things on earth, ἀποστάσει πλείστῃ illis sunt secunda, him get so much
which are at the τῆς ἐκ θεοῦ ὄντα et ad haec usque the more from
furthest remove ὠφελείας, ἀσθενῆ terrena pro god; much less
from god’s aid, καὶ ἀκατάλληλα interuallorum those that are
are weak and εἶναι καὶ πολλῆς modo second out from
poorly μεστὰ ταραχῆς· οὐ indulgentiarum them. Benefits
constructed and μὴν ἀλλὰ καθ’ dei ad nos usque reach down as
full of confusion. ὅσον ἐπὶ πᾶν beneficia far as us here on
Nevertheless, the διικνεῖσθαι πέφυκε peruenire. Sed earth, but in
divine is such as τὸ θεῖον, καὶ ἐπὶ cum credamus proportion to our
to extend to τὰ καθ’ ἡμᾶς deum per omnia distance from his
everything, as far permeare et ad ministration. We
ὁμοίως συμβαίνει
as possible, and nos et [ad] ultra believe that god
τά τε ὑπὲρ ἡμᾶς,
reaches the potestatem sui permeates
κατὰ τὸ ἔγγιόν τε
things around us numinis tendere, everything, even
in the same way καὶ πορρωτέρω quantum abest uel down to us; but
that it reaches the θεοῦ εἶναι μᾶλλόν inminet, tantum the power of his
things above us: τε καὶ ἧττον existimandum est divinity confers
but each [398a1] ὠφελείας eum amplius more or less
participates more μεταλαμβάνοντα. minusue rebus benefit on things
or less in his aid Κρεῖττον οὖν utilitatis dare. as he is closer or
according as they ὑπολαβεῖν, ὃ καὶ Qua[m] re[m] further from
are nearer or πρέπον ἐστὶ καὶ rectius est atque them. The better
further from god. θεῷ μάλιστα honestius sic and fairer way to
[398a1] So the ἁρμόζον, ὡς ἡ ἐν arbitrari: think of it is this:
better way to οὐρανῷ δύναμις summam illam the supreme
conceive things, ἱδρυμένη καὶ τοῖς potestatem, power,
the way that is πλεῖστον sacratam caeli consecrated in
fitting and most ἀφεστηκόσιν, ὡς penetralibus, et the inner
appropriate for ἔνι γε εἰπεῖν, καὶ illis qui sanctuaries of the
god, is (to sum σύμπασιν αἴτιος longissime heavens, carries
up) that his γίνεται σωτηρίας, separentur, et on the work of
power is located μᾶλλον ἢ ὡς proximis, una et preservation both
in the heavens, διήκουσα καὶ eadem ratione et for those who are
benefits what is φοιτῶσα ἔνθα μὴ per se et per alios farthest separated
closest most, and καλὸν μηδὲ opem salutis from him, and
is the cause of εὔσχημον adferre, nec for those that are
preservation for penetrantem atque closest, with one
αὐτουργεῖ[ν] τὰ
everything – all adeuntem and the same
ἐπὶ γῆς. Τοῦτο μὲν
the more because γὰρ οὐδὲ specialiter singula power; he does
it does not ἀνθρώπων nec indecore this himself, but
pervade ἡγεμόσιν ἁρμόττει, adtrectantem also by means of
everything and παντὶ καὶ τῷ comminus cuncta. others; he does
proceed τυχόντι ἐφίστασθαι Talis quippe not touch or
everywhere and ἔργῳ, λέγω δὲ humilitas deiecti approach each
manufacture οἷον στρατιᾶς et minus sublimis individual thing,
those things on ἄρχοντι ἢ πόλεως officii, ne cum and he does not
earth that are ἢ οἴκου, [καὶ] εἰ homine quidem do everything by
neither beautiful χρεὼν conuenit, qui sit hand, which
nor well formed. uel paululum would be
στρωματόδεσμον
It is not even conscientiae unseemly. To
εἴη δῆσαι καὶ εἴ τι
appropriate for celsioris. Militiae debase himself to
φαυλότερον
human leaders – principes et curiae such humble
ἀποτελεῖν ἔργον,
I mean, for proceres et work is all the
[398a10] ὃ κἂν τὸ
example, the urbium ac less worthy of
ruler of an army τυχὸν ἀνδράποδον domorum rectores his sublime
or the head of a ποιήσειεν, ἀλλ’ dico numquam office, as it is not
household – to οἷον ἐπὶ τοῦ commissuros even suitable for
take care of μεγάλου βασιλέως esse, ut id suis any human with
every task ἱστορεῖται. Τὸ manibus factum the slightest
whatsoever, e.g. <γὰρ> Καμβύσου uelint, quod sit sense of dignity.
bagging up the Ξέρξου τε καὶ curae leuioris Military officers
bedclothes, or Δαρείου πρόσχημα fuscioris quodque and curia chiefs
doing some even εἰς σεμνότητος καὶ possint nihilo and rulers over
lowlier job ὑπεροχῆς ὕψος sequius facere cities and homes
which any slave μεγαλοπρεπῶς dominorum are, I say, never
could do. It is as διεκεκόσμητο· imperia, expected to do
it is related of the αὐτὸς μὲν γάρ, ὡς ministeria basic tasks with
Great King. λόγος, ἵδρυτο ἐν seruulorum. their own hands,
Cambyses, Σούσοις ἢ Exemplo quale sit or the things that
Xerxes and Ἐκβατάνοις, παντὶ istud intellege. slaves can do no
Darius were ἀόρατος, [26.] Cambyses et less readily at the
screened off θαυμαστὸν ἐπέχων Xerxes, et Darius command of
from the world in βασίλειον οἶκον καὶ potentissimi reges their masters. Let
a way περίβολον χρυσῷ fuerunt; horum me give an
appropriate for καὶ ἠλέκτρῳ καὶ praepotentiam, example of how
their solemnity ἐλέφαντι quam ex opibus this can be. 26.
and supreme ἀστράπτοντα· collegerant, Cambyses,
elevation. The πυλῶνες δὲ πολλοὶ lenocinium uitae Xerxes and
Great King, as καὶ συνεχεῖς effecerat Darius were very
we are told, had πρόθυρά τε σύχνοις celsiorem, cum powerful kings.
his seat in Susa εἰργόμενα σταδίοις eorum alter, apud Their supreme
or Ecbatana, ἀπ’ ἀλλήλων Susam et power was
where he was not θύραις τε χαλκαῖς Ecbatanas ut in underpinned by
seen by anyone. καὶ τείχεσι fano quodam their wealth, and
He had an μεγάλοις ὠχύρωτο· sacratus, nulli they were able to
amazing royal temere notitiam use it to fashion
ἔξω δὲ τούτων
palace, enclosed oris sui panderet, a higher form of
ἄνδρες οἱ πρῶτοι
by a wall which sed <esset> living. Whether
καὶ δοκιμώτατοι
coruscated with circumsaeptus at Susa or
διεκεκόσμηντο,
gold, electrum admirabili regia, Ecbatana, they
and ivory. There [398a20] οἱ μὲν cuius tecta were like holy
was a long series ἀμφ’ αὐτὸν τὸν fulgerent eboris statues enclosed
of gateways, and βασιλέα δορυφόροι niue, argenti luce, in a shrine,
thresholds close τε καὶ θεράποντες, flammis ex auro which do not
on one another οἱ δὲ ἑκάστου uel electri speak to just
fortified by περιβόλου φύλακες, claritate. Limina anyone: enclosed
bronze doors and πυλωροί τε καὶ uero alia prae aliis in wondrous
huge walls. ὠτακουσταὶ erant; interiores palaces, whose
Outside these λεγόμενοι, ὡς ἂν ὁ fores exteriores rooves shone
walls were βασιλεὺς αὐτός, ianuae muniebant snow-white with
arrayed the men δεσπότης καὶ θεὸς portaeque ferratae ivory, and which
of the first rank ὀνομαζόμενος, et muri coruscated with
and honour, [20] πάντα μὲν βλέποι, adamantina silver, and were
some of them πάντα δὲ ἀκούοι. firmitate. Ante ablaze with gold
armed guards Χωρὶς δὲ τούτων fores uiri fortes and electrum.
and attendants of ἄλλοι stipatoresque There were
the king himself, καθειστήκεσαν regalium laterum thresholds upon
others guards of προσόδων ταμίαι tutela peruigili thresholds, as
the various walls, καὶ στρατηγοὶ custodiam per they were
known as gate- πολέμων καὶ uices sortium protected by
keepers and κυνηγεσίων δώρων sustinebant. Erant inner doors and
listeners, who τε ἀποδεκτῆρες inter eos et diuisa outer doors –
enabled the king τῶν τε λοιπῶν officia; in then iron gates,
himself, named ἔργων ἕκαστοι comitatu regio and walls of
lord and god, to κατὰ τὰς χρείας armigeri quidam, adamantine
see everything ἐπιμεληταί. Τὴν δὲ at extrinsecus strength. In front
and hear σύμπασαν ἀρχὴν singuli custodes of the doors
everything. In τῆς Ἀσίας, locorum erant et stood sturdy men
addition to these, περατουμένην ianitores et and royal body-
other men were Ἑλλησπόντῳ μὲν atrienses. Sed guards, who took
appointed as ἐκ τῶν πρὸς inter eos aures it in turns
treasurers and ἑσπέραν μερῶν, regiae et (chosen by lot) to
army generals imperatoris oculi ensure a
Ἰνδῷ δὲ ἐκ τῶν
and hunt-masters quidam homines permanent vigil.
πρὸς ἕω,
and receivers of uocabantur. Per There were men
διειλήφεσαν κατὰ
gifts – and others quae officiorum with different
given care of the ἔθνη στρατηγοὶ καὶ genera rex ille duties: there
other tasks that σατράπαι καὶ deus esse ab were armed
needed to be [398a30] βασιλεῖς, omnibus guards in the
done. And the δοῦλοι τοῦ credebatur, cum royal company,
whole empire of μεγάλου βασιλέως, omnia quae and, outside,
Asia, bounded by ἡμεροδρόμοι τε καὶ ubique gererentur guards for
the Hellespont to σκοποὶ καὶ [quae] ille particular places,
the west, and by ἀγγελιαφόροι otacustarum door-keepers,
India to the east, φρυκτωριῶν τε relatione discebat. hall-attendants.
was divided ἐποπτῆρες. Dispensatores Some of them
according to Τοσοῦτος δὲ ἦν ὁ pecuniae, were known as
tribe among κόσμος, καὶ quaestores the ‘royal ears’
generals and μάλιστα τῶν uectigalium, and the ‘eyes of
satraps and φρυκτωρ[ι]ῶν, tribunos aerarios the emperor’: it
kings, all slaves κατὰ διαδοχὰς habebat; alios et was thanks to
of the Great πυρσευόντων alios praefecerat these classes of
King; and there ἀλλήλοις ἐκ ceteris muneribus: official that
were scouts and περάτων τῆς ἀρχῆς alii uenatibus everyone came
lookouts and μέχρι Σούσων καὶ agendis to believe that
message-carriers Ἐκβατάνων, ὥστε prouinciam nacti, the king was a
and people to τὸν βασιλέα pars domibus et god, because
take care of the γινώσκειν urbibus praefecti everything which
beacons. And αὐθημερὸν πάντα putabantur et was done
things were so τὰ ἐν τῇ Ἀσίᾳ ceteri, perpetuis anywhere he
arranged, καινουργούμενα. magnisque curis, found out about
especially in the obseruationi through the
matter of the singularum rerum reports of his
beacons, which adpositi erant. spies. He had
could be lit in Sed omne people to
succession from Asiaticum dispense money,
the edges of the regnum ab tax collectors,
empire to Susa occidente financial
and Ecbatana, Hellespontus officers; other
that the king terminabat, ab people, and
could know all ortu gens others again, he
the news in Asia inchoabat gave different
on the very day it Indorum; duces ac duties. Some
happened. satrapae ubique looked after the
dispositi et hunts, some were
permixta locis prefects of
omnibus mancipia houses and cities,
regalia. Ex eo and others took
numero erant constant and
excursores diurni painstaking care
atque nocturni, to oversee other
exploratores ac particular things.
nuntii et The Hellespont
specula[to]rum bounded the
incensores Asian kingdom
adsidui; tum to the west; the
horum per uices people of India
incensae faces, ex were its
omnibus regni neighbours to the
sublimibus locis, east. There were
in uno die governors and
imperatori satraps and royal
significabant slaves stationed
quod erat scitu everywhere.
opus. Among them
were scouts, who
operated day and
night, explorers
and heralds and
people constantly
on hand to light
the beacons.
These formed a
series of torches
set on all the
high places of
the kingdom, and
signalled to the
emperor in the
space of a single
day what he
needed to know.
[398b1] You [398b1] Νομιστέον 27. Igitur regnum 27. That

should consider δὴ τὴν τοῦ illud ita conponi kingdom should
that the Great μεγάλου βασιλέως oportet cum be compared
King, when ὑπεροχὴν πρὸς τὴν mundi aula, ut with the halls of
compared the τοῦ τὸν κόσμον inter se heaven as the
god who ἐπέχοντος θεοῦ conparantur supreme and
maintains the τοσοῦτον summus atque most exalted of
cosmos, is no καταδεεστέραν exsuperantissimus gods stands in
more exalted ὅσον τῆς ἐκείνου diuum et homo comparison with
than the basest τὴν τοῦ ignauus et an ignorant and
and weakest φαυλοτάτου τε καὶ pessimus. Quod si worthless man.
animal, so, if it ἀσθενεστάτου cui uiro uel And if it is
would be ζῴου, ὥστε, εἴπερ cuilibet regi indecorous for a
impious to think indecorum est per man, or for any
ἄσεμνον ἦν αὐτὸν
of Xerxes doing semetipsum king, to take care
αὑτῷ δοκεῖν
everything for procurare omnia of everything by
Ξέρξην αὐτουργεῖν
himself, and quae perficere himself, so much
carrying out his [398b.5 ἅπαντα καὶ <uult>, multo more will it be
own wishes and ἐπιτελεῖν ἃ magis de[e]o unsuitable for
taking care of βούλοιτο καὶ inconueniens erit. god. God should
achieving his ἐφιστάμενον Quare sic be reckoned to
own aims every <ἑκασταχοῦ> putandum est eum retain his
time, it would be διοικεῖν, | πολὺ maxime <dignity> and
all the more μᾶλλον ἀπρεπὲς <dignitatem> majesty by
unfitting to think ἂν εἴη θεῷ. maiestatemque residing in an
this of god. It is Σεμνότερον δὲ καὶ retinere, si ipse in elevated place,
more pious and πρε|πωδέστερον solio residat while dispersing
fitting for him to αὐτὸν μὲν ἐπὶ τῆς altissimo, eas his powers
be seated at the ἀνωτάτω χώρας autem potestates through all the
highest place, per omnes partes parts of the
ἱδρῦσθαι, τὴν | δὲ
while his power mundi orbisque cosmos and the
δύναμιν διὰ τοῦ
pervades the dispendat, quae sphere which is
σύμπαντος κόσμου
whole cosmos sint penes solem enclosed by the
διήκουσαν ἥλιόν τε
and moves the ac lunam sun and moon
| κινεῖν καὶ
sun and moon cunctumque and the heaven
and drives the σελήνην καὶ τὸν caelum; horum as a whole which
whole heaven πάντα οὐρανὸν enim cura salutem take care of the
around and is the περιάγειν αἴτιόν τε terrenorum preservation of
cause of the [398b10] γίνεσθαι omnium all lands. He
preservation of τοῖς ἐπὶ τῆς γῆς gubernari. Nec does not need to
things on earth. σωτηρίας. Οὐδὲν multis opus est do much to
[10] He is not γὰρ ἐπιτεχνήσεως nec partitis preserve
even in need of δεῖ καὶ ὑπηρεσίας hominum mankind,
the skills and τῆς παρ’ ἑτέρων, conseruitiis, although their
services of ὥσπερ τοῖς παρ’ quibus propter low estate means
others, in the ἡμῖν ἄρχουσι τῆς ignauiam that they have
way that rulers πολυχειρίας διὰ adpositum est many needs. Can
among us need a τὴν ἀσθένειαν, pluribus indigere. inventors not
great deal of help ἀλλὰ τοῦτο ἦν τὸ An non eiusmodi make things
because of their θειότατον, τὸ μετὰ conpendio which cleverly
own weakness. ῥᾳστώνης καὶ machinatores accomplish a
This in fact is the ἁπλῆς κινήσεως fabricarum astutia great variety of
most divine παντοδαπὰς unius ends by the turn
thing, to achieve ἀποτελεῖν ἰδέας, conuersionis of single wheel?
a diversity of ὥσπερ ἀμέλει multa et uaria Look! Even
sructures through pariter people who work
δρῶσιν οἱ
one easy and μη[398b15 administrant? En! with wooden
simple χανοτέχναι, διὰ etiam illi, qui in puppets, when
movement – just μιᾶς ὀργάνου ligneolis they pull the
as, perhaps, σχαστηρίας πολλὰς hominum figuris string of the limb
inventors do with καὶ ποικίλας gestus mouent, which they want
machines in ἐνεργείας quando filum to move, the
which a single ἀποτελοῦντες. membri, quod neck turns, the
trigger results in Ὁμοίως δὲ καὶ οἱ agitari uolent, head nods, the
different νευροσπάσται μίαν traxerint, eyes swivel, the
operations. Or, μήρινθον torquebitur hands will be
similarly, ἐπισπασάμενοι ceruix, nutabit ready to help,
puppeteers, who ποιοῦσι καὶ αὐχένα caput, oculi and the whole
pull on one string κινεῖσθαι καὶ χεῖρα uibrabunt, manus has the
and make not ad[que] appearance of
τοῦ ζῴου καὶ
only the animal’s ministerium graceful life. Just
ὦμον καὶ
neck move, but praesto erunt nec so, the celestial
ὀφθαλμόν, ἔστι δὲ
its shoulder and inuenuste totus power, when it
eye, and ὅτε πάντα τὰ μέρη, uidebitur uiuere. uses its
sometimes all of μετά τινος Haud secus etiam knowledge to set
its limbs, with a εὐρυθμίας. Οὕτως caelestis potestas, in train
certain grace. So οὖν καὶ [398b20] ἡ cum initium preservative
likewise [20] a θεία φύσις ἀπό sciente et works,
simple initial τινος ἁπλῆς salutifera opera communicates
movement from κινήσεως τοῦ mouerit, ab imo the power of his
the divine πρώτου τὴν ad secundum et majesty from his
transmits power δύναμιν εἰς τὰ deinceps ad outer limit to the
from the first συνεχῆ δίδωσι καὶ proximum et second sphere,
thing to those ἀπ’ ἐκείνων πάλιν usque ad and thence to the
things that are εἰς τὰ πορρωτέρω, supremum adtactu next – and all the
next to it, and μέχρις ἂν διὰ τοῦ continuo uim suae way to the end,
from those again παντὸς διεξέλθῃ· maiestatis with each
all the way to the κινηθὲν γὰρ insinuat, aliud moving the next
most distant, ἕτερον ὑφ’ ἑτέρου alio commouetur through an
until [the power] καὶ αὐτὸ πάλιν motusque unius unbroken series:
extends right the ἐκίνησεν ἄλλο σὺν alteri mouendi se one is moved,
way through κόσμῳ, δρώντων originem tradit. and its
everything. One μὲν πάντων Mundo equidem movement is
thing is moved οἰκείως ταῖς consentiunt, non passed on as the
by another, and it σφετέραις una, sed diuersa origin of the
in turn moves κατασκευαῖς, uia et plerumque movement of
something else [398b25 οὐ τῆς contraria. [28.] another. Their
along with the αὐτῆς δὲ ὁδοῦ Sed prima harmony with
cosmos. And πᾶσιν οὔσης, ἀλλὰ remissione ad the cosmos as a
everything acts διαφόρου καὶ motum data whole comes
in a way ἑτεροίας, ἔστι δὲ simplicique about not
approprate to its οἷς καὶ ἐναντίας, inchoato through some
own καίτοι τῆς πρώτης principio, single event, but
arrangement, inpulsibus mutuis, through the
οἷον ἐνδόσεως εἰς
[25] and there is ut supra dictum diverse, and even
κίνησιν μιᾶς
no single path for est, mouentur contrary,
γενομένης· ὥσπερ
all, but they quidem omnia, movements of
follow different, ἂν εἴ τις ἐξ ἄγγους sed ita ut, si quis many things. 28.
heterogenous, ὁμοῦ ῥίψειε sphaeram et After the first
and even σφαῖραν καὶ κύβον quadratum et impulse, the
sometimes καὶ κῶνον καὶ cylindrum et alias simple and
contrary, paths – κύλινδρον – figuras per incomplete first
although there ἕκαστον γὰρ procliue simul principle of
was a single first αὐτῶν κατὰ τὸ iaciat, deferentur movement, the
impulse. It is as ἴδιον κινηθήσεται quidem omnia, series of
if one should σχῆμα – [398b30] sed non eodem impulses
throw a sphere, a ἢ εἴ τις ὁμοῦ ζῷον genere described above
cube, a cone and ἔνυδρόν τε καὶ mouebuntur. Nec follows so that
a cylinder from χερσαῖον καὶ illud dissimile everything
from a jar at the πτηνὸν ἐν τοῖς exemplum uideri moves – but in
same time: each κόλποις ἔχων oportet, si quis the way that a
of them will be ἐκβάλοι· δῆλον pariter patefacto sphere and cube
set in motion γὰρ ὅτι τὸ μὲν gremio animalis and cylinder and
according to its νηκτὸν ἁλόμενον simul abire other figures, if
own shape. [30] εἰς τὴν ἑαυτοῦ patiatur, someone were to
Or again, it is as δίαιταν ἐκνήξεται, uolucrum, throw them all
if someone τὸ δὲ χερσαῖον εἰς natatilium atque downhill, would
should release τὰ σφέτερα ἤθη terrestrium; all alike be set in
aquatic, καὶ νομοὺς enimuero ad suum motion, but they
terretstrial and locum quaeque, would not all
διεξερπύσει, τὸ δὲ
winged animals ἀέριον ἐξαρθὲν ἐκ duce natura, move in the same
from his lap γῆς μετάρσιον properabunt: pars way. Here is
where he had οἰχήσεται aquam repetent, another, similar
been holding πετόμενον, μιᾶς illa inter cicures example: if
them: obviously, τῆς [398b35 atque agrestes someone were to
the swimmer πρώτης αἰτίας legibus et release a number
would leap into πᾶσιν ἀποδούσης institutis suis of animals from
its own habitat τὴν οἰκείαν adgregabuntur, their lap at the
and swim away, εὐμάρειαν. ibunt per aeris same time, birds,
the terrestrial uias praepetes, fish and land-
Οὕ[399a1] τως καὶ
animal will creep quibus hoc natura animals: well, all
ἐπὶ κόσμου· διὰ
off according to largita est; atquin of them would
γὰρ ἁπλῆς τοῦ
its own character una ab humano follow their
σύμπαντος |
and customs, and sinu abeundi nature and hurry
οὐρανοῦ
the creature of facultas concessa off to their own
the air will περιαγωγῆς ἡμέρᾳ omnibus fuerat. places. Some
ascend καὶ νυκτὶ [29.] Sic natura would seek out
heavenward from περατουμένης mundi est water; those with
the earth on its ἀλλοῖαι πάντων constituta. Nam something of the
wings: [35] but a διέξοδοι γίνονται, cum omne caelum tame as well as
single cause gave καίτοι ὑπὸ μιᾶς simplici the wild in them
each its own σφαίρας circumactu would gather
opportunity. So it περιεχομένων, τῶν uoluatur nocte together under
is in the case of μὲν θᾶττον, τῶν diuque their own laws
the cosmos too. δὲ σχολαιότερον distinctum, and customs;
[399a1] A single κινουμένων παρά diuersis those to which
revolution of the τε τὰ τῶν mensurarum nature gave the
whole heaven διαστημάτων μήκη aequalitatibus power would
defined a day καὶ τὰς ἰδίας separatum, trace swift paths
and a night; all ἑκάστων quamuis una through the air.
the other various κατασκευάς. omnia sphaera Yet each had the
orbits, although Σελήνη μὲν γὰρ ἐν concluserit, same power of
enclosed by the μηνὶ τὸν ἑαυτῆς incrementis tamen release from the
one sphere, then διαπεραίνεται globi sui, human lap. 29.
come about, κύκλον αὐξομένη decisione luminis The nature of the
some faster, τε καὶ μειουμένη menstrua tempora cosmos is like
some more καὶ φθίνουσα, luna significat et this. The heaven
leisurely, all ἥλιος δὲ ἐν caeli spatium sol as a whole
according to the ἐνιαυτῷ καὶ οἱ annua reuersione revolves in a
distance between τούτου ἰσόδρομοι, conlustrat eiusque simple, circular
them and their ὅ τε Φωσφόρος καὶ comites amoenus motion, but it is
individual ὁ Ἑρμοῦ Lucifer et divided into
constitutions. λεγόμενος, ὁ δὲ com[mun]is night and day,
The moon Πυρόεις ἐν Cyllenius. Stella and distinguished
completes its διπλασίονι τούτων etenim Pyrois, by various
cycle, waxing [399a10] χρόνῳ, ὁ Mauortium sidus, regular
and waning and δὲ Διὸς ἐν circuli sui biennio measures. Within
wasting away, in conficit spatia; a single sphere
ἑξαπλασίονι
a month; the sun, Iouis clarum that encloses
τούτου, καὶ
accompanied on fulgensque sexies everything, the
τελευταῖος ὁ
its course by eadem multiplicat moon reduces its
Κρόνου λεγόμενος
Phosphorus, also cursibus suis light by
ἐν διπλασίονι καὶ
known as tempora, quae increments of its
Hermes, takes a ἡμίσει τοῦ Saturnus globe and
year; Pyroeis ὑποκάτω. Μία δὲ sublimior XXX signifies
takes twice as ἐκ πάντων ἁρμονία spatiis annorum measurements of
long, Zeus six συνᾳδόντων καὶ circumerrat. time; the sun
times that, and χορευόντων κατὰ Verum inter haec illuminates the
finally the [star] τὸν οὐρανὸν ἐξ una mundi space of the
known as that of ἑνός τε γίνεται καὶ conuersio heaven by a
Kronos taken εἰς ἓν ἀπολήγει, unusque course which it
two-and-a-half κόσμον ἐτύμως τὸ reuersionis est completes in a
times as long as σύμπαν ἀλλ’ οὐκ orbis et unus year, along with
the sphere ἀκοσμίαν concentus atque its companions,
underneath it. ὀνομάσασα. unus stellarum the lovely
They all sing and Καθάπερ δὲ ἐν chorus ex diuersis Lucifer and his
dance together in χορῷ κορυφαίου occasibus friend Cyllenius.
harmony, κατάρξαντος ortibusque. Hoc And Pyrois, the
according to συνεπηχεῖ πᾶς ὁ ornamentum et star of Mars,
unifying χορὸς ἀνδρῶν, uelut monile completes its
arrangement of ἔσθ’ ὅτε καὶ κόσμος rectissime circuit in two
the cosmos γυναικῶν, ἐν Graeca lingua years; that of
which produced διαφόροις φωναῖς significat. At Jupiter, bright
a single thing – enim ut in choris, and coruscating,
ὀξυτέραις καὶ
‘order’ [kosmos] βαρυτέραις μίαν cum dux takes six times as
being the name ἁρμονίαν ἐμμελῆ [carmini] hymno long for its
true to the whole, κεραννύντων, praecinit, circuit, and
rather than οὕτως ἔχει καὶ ἐπὶ concinentium Saturn, still
disorder. [15] τοῦ τὸ σύμπαν uulgus uirorum et higher up, takes
And just as in a διέποντος θεοῦ· feminarum, mixtis a course of 30
chorus the κατὰ γὰρ τὸ grauibus et acutis years’ length.
chorus-master ἄνωθεν ἐνδόσιμον clamoribus, unam But from them
starts off and the ὑπὸ τοῦ harmoniam all comes the one
whole chorus φερωνύμως ἂν resonant, sic cosmic cycle,
responds – men κορυφαίου diuina mens one complete
and sometimes προσαγορευθέντος mundanas turn of the
women too – [399a20] κινεῖται uarietates ad sphere; a single
making one instar unius harmony and a
μὲν τὰ ἄστρα ἀεὶ
meoldious concentionis single chorus of
καὶ ὁ σύμπας
harmony from a releuat. Nam cum stars is made
οὐρανός, πορεύεται
mixture of caelum confixum from the
different voices, δὲ διττὰς πορείας ὁ uaporatis et diversity of their
higher and lower, παμφαὴς ἥλιος, τῇ radiantibus stellis rising and
so too in the case μὲν ἡμέραν καὶ inerranti cursu setting. The
of god νύκτα διορίζων feratur et jewellery-like
conducting the ἀνατολῇ καὶ δύσει, reciprocis beauty of this the
universe. The τῇ δὲ τὰς τέσσαρας itineribus astra Greek language
key-note and ὥρας ἄγων τοῦ consurgant, sol quite rightly
lead is given by ἔτους, πρόσω τε quidem refers to as
the well-named βόρειος καὶ ὀπίσω omnituens ortu cosmos. Just as
leader; the stars νότιος διεξέρπων. suo diem pandit, in a chorus,
and the whole Γίνονται δὲ ὑετοὶ occasu noctem when the leader
heaven move κατὰ καιρὸν καὶ reducit announces the
unceasingly; the ἄνεμοι καὶ δρόσοι conditusque uel hymn, the
all-illuminating τά τε πάθη τὰ ἐν relatus per plagas fellowship of
sun follows its τῷ περιέχοντι mundi IV male and female
double path, συμβαίνοντα διὰ temporum uices singers, of high-
rising and setting τὴν πρώτην καὶ mutat. Hinc and low-pitched
to define day and ἀρχέγονον αἰτίαν. tempestiui [ven et voices, blends
night, but at the Ἕπονται δὲ τούτοις spiritus haud and gives out a
same time ποταμῶν ἐκροαί, infecundi, hinc single harmony:
advancing south θαλάσσης alimenta roris et so the divine
or recding north ἀνοιδήσεις, cetera[rum], quae mind effaces the
to mark out the δένδρων ἐκφύσεις, accidere deus his variety of the
four seasons of καρπῶν πεπάνσεις, mundi mediis terrestrial realm
the year. Storms γοναὶ ζῴων, partibus uoluit. by creating the
and winds arise ἐκτροφαί τε His adpositi sunt appearance of a
in due season, πάντων καὶ ἀκμαὶ torrentium cursus single harmony.
[25] as do rain- καὶ φθίσεις, et tumores The fixed heaven
storms and συμβαλλομένης undarum follows the
everything else πρὸς ταῦτα καὶ τῆς emicationesque unwavering
that happens in [399a30] ἑκάστου siluarum, frugalis course taken by
our environment maturitas, fetus the vaporous and
κατασκευῆς, ὡς
thanks to the first animalium, radiant stars, and
ἔφην.
and originating educationes etiam those stars rise
cause. These in atque obitus together with
turn lead rivers singulorum. complementary
to flow, seas to paths. The sun
swell, trees to oversees
burst forth, fruits everything: it
to ripen, animals reveals the day
to give birth, and when it rises, and
their offspring to brings back night
be reared, to when it sets; and
mature, and to it changes the
die, each four seasons as it
according to its is removed or
constitution, as I brought nearer
said. [to the earth]
through cosmic
forces. This is
the cause of
winter tempests
and exhalations –
which are not
infertile – and
the nourishing
dew, and all
other things
which god
wishes for these
central parts of
the cosmos. On
the other hand,
there are
torrential floods
and swollen
waves, the
growth of
forests, the
ripening of fruits,
animals
becoming
pregnant – each
thing nurtured,
and each thing
dying.
So when the Ὅταν οὖν ὁ [30.] Cum igitur 30. The king and
leader and father πάντων ἡγεμών τε rex omnium et father of all
of all things, καὶ γενέτωρ, pater, quem things, visible
invisible to ἀόρατος ὢν ἄλλῳ tantummodo only to the eyes
everything πλὴν λογισμῷ, animae oculis of reason in the
except reason, σημήνῃ πάσῃ nostrae mind, gives
gives the signal φύσει μεταξὺ cogitationes orders to the
to the realm οὐρανοῦ τε καὶ γῆς uident, machinam whole complex,
between heaven φερομένῃ, κινεῖται omnem iugiter per eternally
and earth, circuitum suis bounded in its
πᾶσα ἐνδελεχῶς
everything legibus revolution by its
ἐν κύκλοις καὶ
moves terminatam, own laws, bright,
πέρασιν ἰδίοις,
continuously in claram et and gleaming
ποτὲ μὲν
circles and sideribus with stars; and
within its own ἀφανιζομένη, ποτὲ relucentem [he also gives
boundaries. δὲ φαινομένη, speciesque order to] the
Sometimes we μυρίας ἰδέας innumeras modo uncountable
cannot see them, ἀναφαίνουσά τε propalam, saepe constellations,
but sometimes καὶ πάλιν contectas, ab uno, sometimes
we can: they ἀποκρύπτουσα ἐκ ut supra dixi, visible, often
appear and are μιᾶς ἀρχῆς. Ἔοικε principio agitari hidden, but
occluded in δὲ κο[399b1] μιδῇ iubet, simile istuc moved by a
many different τὸ δρώμενον τοῖς esse bellicis rebus single principle,
ways from their ἐν πολέμου καιροῖς hinc liceat as I have said.
single starting- μάλιστα γινομένοις, arbitrari. Nam Think of it as
point. [399b1] ἐπειδὰν ἡ σάλπιγξ cum tuba like what
And it is all σημήνῃ τῷ bellicum cecinit, happens in war.
exactly like what milites clangore When the bugle
στρατοπέδῳ· τότε
happens in incensi alius announces the
γὰρ τῆς φωνῆς
periods of war accingitur gladio, battle, soldiers
ἕκαστος ἀκούσας
when the trumpet alius clipeum rise up at the
gives the signal ὁ μὲν ἀσπίδα capit, ille lorica se sound: one puts
to the army: ἀναιρεῖται, ὁ δὲ induit, hic galea on his sword,
immediately, on θώρακα ἐνδύεται, caput uel crura another takes his
hearing the ὁ δὲ κνημῖδας ἢ ocreis inuoluit et shield; one puts
sound, one κράνος ἢ ζωστῆρα equum temperat on his cuirass,
person picks up περιτί[399b.5 θεται· frenis et iugales another puts his
his spear, another καὶ ὁ μὲν ἵππον ad concordiam helmet on his
puts on his χαλινοῖ, ὁ δὲ copulat; et head or greaves
breastplate, συνωρίδα protinus on his legs and
another dons ἀναβαίνει, ὁ δὲ unusquisque steers his horse
greaves or σύνθημα παρεγγυᾷ· conpetens with a bridle, and
helmet or belt; καθίσταται δὲ capessit officium: pairs one to work
one puts iron on εὐθέως ὁ μὲν uelites in harmony with
the horse, λοχαγὸς εἰς λόχον, excursionem another.
another mounts a ὁ δὲ ταξίαρχος εἰς adornant, Everyone
pair, another τάξιν, ὁ δὲ ἱππεὺς ordinibus immediately
entrusts the ἐπὶ κέρας, ὁ δὲ principes curant, attends to the
password; the ψιλὸς εἰς τὴν ἰδίαν equites duty assigned to
captain goes ἐκτρέχει χώραν· cor[di]nibus him. Skirmishers
straight off to his πάντα δὲ ὑφ’ ἕνα praesunt, ceteri make sallies,
platoon, the σημάντορα negotia quae nacti captains move
squadron-leader δονεῖται κατὰ sunt agitant cum about the ranks,
to his squadron, προστάξιν τοῦ τὸ interea unius the cavalry
the cavalryman κράτος [399b10] ducis imperio stands in front of
to the wing; the ἔχοντος ἡγεμόνος. tantus exercitus the wings, others
light infantryman Οὕτω χρὴ καὶ περὶ paret, quem busy themsleves
runs to his own τοῦ σύμπαντος praefecerit, penes with the duties
place. φρονεῖν· ὑπὸ γὰρ quem est summa they have been
Everything is μιᾶς ῥοπῆς rerum. Non aliter given. But this
driven by one ὀτρυνομένων diuinarum et whole operation
signal given at ἁπάντων γίνεται τὰ humanarum takes place in
the order of the οἰκεῖα, καὶ ταύτης rerum status obedience to a
commanding regitur, quando single
ἀοράτου καὶ
officer. So one uno moderamine commander, who
ἀφανοῦς. Ὅπερ
must think about contenta omnia is in charge and
οὐδαμῶς ἐστιν
the whole: from pensum sui operis for whom
ἐμπόδιον οὔτε
one impulse agnoscunt everyone works.
everything is ἐκείνῃ πρὸς τὸ curatque omnibus Just so, we can
stirred into δρᾶν οὔτε ἡμῖν occulta uis, nullis see that divine
action and πρὸς τὸ πιστεῦσαι· oculis obuia, nisi and human
everything that is καὶ γὰρ ἡ ψυχή, δι’ quibus mens affairs are
needed arises, ἣν ζῶμέν τε καὶ aciem suae lucis governed: there
while the origin οἴκους καὶ πόλεις intendit. [31.] Nec is one pilot, and
is unseen and out [399b15 ἔχομεν, tamen hoc uel illi everything else
of view. There is ἀόρατος οὖσα τοῖς ad moliendum uel defers to the
nothing to ἔργοις αὐτῆς nobis ad importance of his
prevent this ὁρᾶται· πᾶς γὰρ ὁ intelligendum work; this hidden
impulse from τοῦ βίου διάκοσμος obest. De force cares for all
acting, or us ὑπὸ ταύτης inferiore licet things, but no
from believing in εὕρηται καὶ imagine capiamus eye can see him,
it. The soul too, διατέτακται καὶ exempla. Anima unless it is the
by which we live συνέχεται, γῆς in homine non ‘eyes’ by which
and have houses ἀρόσεις καὶ uidetur et tamen the mind directs
and cities, [15] φυτεύσεις, τέχνης fateantur omnes the focus of its
cannot be seen, ἐπίνοιαι, χρήσεις necesse est huius light. 31. But this
but is seen in its νόμων, κόσμος opera omnia quae is no obstacle –
effects. The πολιτείας, ἔνδημοι per hominem either to his
whole πράξεις, ὑπερόριος praeclara fiunt action, or to our
organisation of prouenire nec understanding.
πόλεμος, εἰρήνη.
human life was Ταῦτα χρὴ καὶ περὶ ipsius animae Let us consider
discovered and is θεοῦ διανοεῖσθαι, qualitatem ac examples from
organised and [399b20] δυνάμει figuram oculis an admittedly
held together by μὲν ὄντος occurrere, sed inferior point of
soul: irrigation of ἰσχυροτάτου, momentis ab ea comparison. A
the land and κάλλει δὲ gestarum rerum man’s mind
agriculture, the εὐπρεπεστάτου, intellegi, qualis et cannot be seen,
inspiration of art, ζωῇ δὲ ἀθανάτου, quanta sit. Omne but everyone
the use of law, ἀρετῇ δὲ quippe humanae agrees that
constitutional κρατίστου, διότι uitae praesidium everything
order, civic πάσῃ θνητῇ φύσει ingenio eius est worthwhile that
affairs, foreign γενόμενος paratum: cultus happens through
war, peace. God ἀθεώρητος ἀπ’ agrorum ususque human agency
should be frugum, artificum must be due to
αὐτῶν τῶν ἔργων
considered to be sollertia, the mind. The
θεωρεῖται. Τὰ γὰρ
[20] in power the prouentus artium, mind has no
πάθη, καὶ τὰ δι’
strongest, in commoditates quality or shape
beauty the most ἀέρος ἅπαντα καὶ uitae humanae. that the eye
attractive, of τὰ ἐπὶ γῆς καὶ τὰ Quid de legibus encounters, but
immortal life and ἐν ὕδατι, θεοῦ dicam, quae ad when it causes
in virtue most λέγοιτ’ ἂν ὄντως mansuefaciendos things to happen,
powerful. He is ἔργα εἶναι τοῦ τὸν homines inuentae it is possible to
unseen in the [399b25 κόσμον sunt? quid de understand its
realm of mortal ἐπέχοντος· ἐξ οὗ, ciuilibus institutis nature and
nature, but he is κατὰ τὸν φυσικὸν ac moribus, qui extent. Indeed,
visible in his Ἐμπεδοκλέα, nunc populorum everything
effects there. For [399b25 »πάνθ’ otiosis required to
everything that ὅσα τ’ ἦν ὅσα τ’ conuentibus sustain human
happens, in the ἔσθ’ ὅσα τ’ ἔσται frequentantur, et, life is due to its
air and on land ὀπίσσω, δένδρεά τ’ asperitate genius:
and in the water, ἐβλάστησε καὶ bellorum pacata, cultivating fields,
are, one might ἀνέρες ἠδὲ mitigantur quiete? harvesting fruits;
say, truly the γυναῖκες θῆρές τ’ Nisi forte tam artistic ability
works of that god οἰωνοί τε καὶ iniustus rerum and what the arts
who sustains the ὑδατοθρέμμονες aestimator potest can produce; the
cosmos. From ἰχθῦς.» Ἔοικε δὲ esse, qui haec necessities of
him, as the ὄντως, εἰ καὶ eadem de deo human life. What
physicist μικρότερον neget, quem about the laws,
Empedocles has παραβαλεῖν, | τοῖς uideat esse uiribus which were
it, comes ‘all that [399b30] ὀμφαλοῖς exsuperantissimis, invented to
was and all that λεγομένοις τοῖς ἐν augustissima domesticate
is and that will ταῖς ψαλίσιν specie, inmortalis human beings?
be hereafter; [λίθοις], οἳ μέσοι aeui, genitorem Those civil
trees that bloom, κείμενοι κατὰ τὴν uirtutum institutions and
and men and εἰς ἑκάτερον μέρος ipsamque customs which
women, and ἔνδεσιν ἐν uirtutem. Vnde now facilitate
beasts and birds ἁρμονίᾳ τηροῦσι nihil mirum est, si business
and water-bred mortales oculi meetings, and
καὶ ἐν τάξει τὸ πᾶν
fish.’ To non capiunt eius mitigate the
σχῆμα τῆς ψαλίδος
compare it with adspectum, savagery of
καὶ ἀκίνητον. Φασὶ
something quando diuinorum warfare, and
smaller, he is δὲ καὶ τὸν operum uestigiis make people
really like those ἀγαλματοποιὸν sit perspicuus gentler in peace?
so-called Φειδίαν atque manifestus. Could anyone be
‘bosses’ which κατασκευάζοντα [32.] Ceterum ea, so prejudiced as
are set in the τὴν ἐν ἀκροπόλει quae uel caelo to deny that all
middle of vaults Ἀθηνᾶν ἐν μέσῃ accidere oculis this comes from
and by holding τῇ ταύτης [399b35 aduertimus et god? He can [in
each part to the ἀσπίδι τὸ ἑαυτοῦ terra et aqua fieri, fact] see god’s
other preserve πρόσωπον dei etiam illa transcendent
the whole ἐντυπώσασθαι, καὶ credenda sunt. strengths, and
structure of the συνδῆσαι τῷ Quidni? [de] exalted
vault in harmony [400a1] ἀγάλματι uerum eius cui appearance, that
and in order and διά τινος ἀφανοῦς tutela mundi he is immortal in
unmoved. They δημιουργίας, ὥστε huius et cura est, age, the father of
say that the ἐξ ἀνάγκης, εἴ τις de quo virtues, and
statue-maker βούλοιτο αὐτὸ Empedocles virtue itself. It is
Phidias, when he περιαιρεῖν, τὸ prudenter his no surprise if
was making the σύμπαν ἄγαλμα uerbis sensit: mortal eyes do
Athena in the λύειν τε καὶ Πάνθ’ ὅσα τ’ ἦν, not capture his
Acropolis, συγχεῖν. Τοῦτον ὅσα τ’ ἔσθ’, ὅσα appearance,
engraved his οὖν ἔχει τὸν λόγον τ’ ἔσται ὀπίσσω when his traces
own face in the ὁ θεὸς ἐν κόσμῳ, Δένδρεά τ’ appear so
midde of her συνέχων τὴν τῶν ἐβλάστησε καὶ obviously and so
shield, and ὅλων ἁρμονίαν τε ἀνέρες ἠδὲ manifestly in his
connected it καὶ σωτηρίαν, πλὴν γυναῖκες, Θῆρες divine works. 32.
[400a1] to the οὔτε μέσος ὤν, τ’ οἰωνοί τε, καὶ What is more,
structure through ἔνθα ἡ γῆ τε καὶ ὁ ὑδατοθρέμμονες we ought to think
some concealed θολερὸς τόπος ἰχθῦς. Phidian that god is the
artifice, so that if οὗτος, ἀλλ’ ἄνω illum, quem source of
someone wanted καθαρὸς ἐν fictorem probum everything we
to take it out, καθαρῷ χωρῷ fuisse tradit notice happening
they would βεβηκώς, ὃν memoria, uidi in the heavens
inevitably undo with our eyes, or
ἐτύμως καλοῦμεν ipse in clipeo
and ruin the taking place on
οὐρανὸν μὲν ἀπὸ Mineruae, quae
whole statue. land or in the
τοῦ ὅρον εἶναι τὸν arcibus
This is the water. Why not?
position god ἄνω, Ὄλυμπον δὲ Atheniensibus To him belongs
holds in the οἷον ὁλολαμπῆ τε praesidet, oris sui the safekeeping
similitudinem
cosmos: καὶ παντὸς ζόφου
conligasse, ita ut, and care of this
maintaing the καὶ ἀτάκτου world.
si quis olim
harmony and κινήματος
artificis uoluisset Empedocles
preservation of κεχωρισμένον, οἷα
exinde imaginem wisely expressed
everything. Only γίνεται παρ’ ἡμῖν
separare, soluta his thoughts
god is not in the διὰ χειμῶνος καὶ conpage simulacri about him in
middle, which is ἀνέ[400a10] μων totius incolumitas these words:
occupied by βίας, ὥσπερ ἔφη interiret. Ad hoc
earth and this καὶ ὁ ποιητὴς instar mundi
misty region; [400a10] salutem tuetur
rather he resides »Οὔλυμπόνδ’ ὅθι deus, aptam et πάνθ’ ὅσα τ’ ἦν,
above, himself φασὶ θεῶν ἕδος reuinctam sui ὅσα τ’ ἔσθ’, ὅσα
pure in a pure ἀσφαλὲς αἰεὶ numinis potestate. τ’ ἔσται ὀπίσσω
place. We call it ἔμμεναι· οὔτ’ [33.] Huius locum
ouranos true to δένδρεά τ’
ἀνέμοισι <si> quaerimus,
the fact that it is τινάσσεται οὔτε neque finitimus ἐβλάστησε καὶ
the ‘boundary est terrae ἀνέρες ἠδὲ
ποτ’ ὄμβρῳ
above’ (horon δεύεται, οὔτε χιὼν contagionibus nec γυναῖκες,
ano), and ἐπιπίλναται, ἀλλὰ tamen medius in
Olympus as if aere turbido, θῆρες τ’ οἰωνοί
μάλ’ αἴθρη
‘the whole of it τε, καὶ
πέπταται ἀνέφελος, uerum in
shines’ mundano fastigio,
λευκὴ δ’
(holoampe). It is ἐπιδέδρομεν quem Graeci ὑδατοθρέμμονες
far away from all αἴγλη.» οὐρανὸν recte ἰχθῦς.
that is dark and συνεπιμαρτυρεῖ δὲ uocant, ut qui sit
unordered in καὶ ὁ βίος ἅπας, altitudinis finis.
movement, as τὴν ἄνω χώραν <Ὄλυμπον>
can be the case ἀποδοὺς θεῷ· καὶ etiam idem illa [‘All that was, all
with with us ratione eum that is, and all
γὰρ πάντες
because of the ἄνθρωποι nominant, quem that will be
violent storms ἀνατείνομεν τὰς ab omni fuscitate hereafter, | trees
and winds. As χεῖρας εἰς τὸν ac perturbatione that bloom and
the poet said:
οὐρανὸν εὐχὰς uident liberum. men and women,
‘Olympus, which |and beasts and
ποιούμενοι. Καθ’ Neque enim
they say is caliginem nubium birds and water-
ὃν λόγον οὐ κακῶς
always the recipit uel pruinas raised fish.’]
κἀκεῖνο
unerring seat of et niues sustinet Phidias, the one
the gods: neither ἀναπεφώνηται famous as a
nec pulsatur
is it shaken by [400a18 »Ζεὺς δ’ uentis nec sculptor, fixed
winds, nor ever ἔλαχ’ οὐρανὸν imbribus caeditur. the likeness of
doused by storm εὐρὺν ἐν αἰθέρι Haec enim nec his own face in
nor approached καὶ νεφέλῃσι.» Olympo, qui est the shield of the
by snows, but the [400a20] διὸ καὶ celsitudinis Minerva which
clear sky is τῶν αἰσθητῶν τὰ summae, presides in the
cloudless, and τιμιώτατα τὸν contingere poeta Athenian
white brightness αὐτὸν ἐπέχει his uerbis cecinit: acropolis (a
goes about.’ [15] τόπον, ἄστρα τε Οὔλυμπόνδ’ ὅθι statue I myself
And the whole of καὶ ἥλιος καὶ φασὶ θεῶν ἕδος have seen). [He
life is witness to σελήνη, μόνα τε τὰ ἀσφαλὲς αἰεὶ did this] in such
this, ascribing οὐράνια διὰ τοῦτο Ἔμμεναι· οὔτ’ a way that, if
the upper regions ἀεὶ τὴν αὐτὴν anyone ever
ἀνέμοισι
to god. Indeed, σώζοντα τάξιν wanted to
τινάσσεται οὔτε
all men stretch διακεκόσμηται, καὶ ποτ’ ὄμβρῳ remove the
up their hands οὔποτε artist’s image,
Δεύεται οὔτε and broke the
towards heaven ἀλλοιωθέντα
χιὼν ἐπιπίλναται, fitting, the
when they pray. μετεκινήθη,
ἀλλὰ μάλ’ αἴθρη integrity of the
So this is not καθάπερ τὰ ἐπὶ Πέπταται whole statue
badly put: ‘To γῆς εὔτρεπτα ὄντα ἀννέφελος, λευκὴ would be
Zeus fell the
πολλὰς
broad heaven in ἑτεροιώσεις καὶ δ’ ἐπιδέδρομεν destroyed. God
the aither and πάθη ἀναδέδεκται· αἴγλη. Hanc sees to the
clouds.’ [20] σεισμοί τε γὰρ ἤδη opinionem preservation of
And the visible βίαιοι πολλὰ μέρη communis mos et the world in a
things we honour τῆς γῆς ἀνέρρηξαν, hominum similar way: it is
most occupy the ὄμβροι τε obseruationes fitted together
same region – κατέκλυσαν secutae adfirmant and bound tight
the stars and sun ἐξαίσιοι superiora esse deo by the power of
and moon. καταρραγέντες, tradita. Namque his divinity. 33.
Because of this it ἐπιδρομαί τε habitus orantium If we ask where
is only celestial κυμάτων καὶ sic est ut manibus he is: he is
things that keep extensis <ad> neither in direct
ἀναχωρήσεις
to the same caelum precemur. contact with
πολλάκις καὶ
pattern, and are Romanus etiam earth, nor in the
ἠπείρους
never altered and poeta sic sensit: middle regions
changed in the ἐθαλάττωσαν καὶ of the turbid air.
Aspice hoc
θάλαττας
way that things sublime candens, He is in the roof
on earth are ἠπείρωσαν, βιαί τε of the world,
quem inuocant
rather easily πνευμάτων καὶ what the Greeks
omnes Iouem.
turned, and are τυφώνων ἔστιν ὅτε Vnde illa, quae rightly call
subject to many πόλεις ὅλας uidentur suntque ouranos as
alterations and ἀνέτρεψαν, omnibus something that is
affections. [25] πυρκαϊαί τε praestantiora, the ‘upper limit’.
Violent [400a30] καὶ easdem And [Mount]
earthquakes have φλόγες αἱ μὲν ἐξ sublimitates Olympus is so
torn up parts of οὐρανοῦ γενόμεναι regionum tenent, called because of
the earth; sudden πρότερον, ὥσπερ astra caelestia et a train of thought
rushing storms φασίν, ἐπὶ mundi lumina; ac which
break things up; Φαέθοντος τὰ πρὸς merito illis ordine understand that it
waves surging ἕω μέρη licet perpetuo frui is a place free of
and withdrawing κατέφλεξαν, αἱ δὲ nec diuersis all darkness and
have often made πρὸς ἑσπέραν ἐκ spatiis et disturbance. It is
seas of γῆς ἀναβλύσασαι temporibus beyond the
continents and καὶ ἐκφυσήσασαι, obseruantissimam darkness of the
continents of καθάπερ τῶν ἐν legem suorum clouds, it is not
seas; violent air Αἴτνῃ κρατήρων aliquando afflicted with
currents and ἀναρραγέντων καὶ itinerum frost or snow,
typhoons have ἀνὰ τὴν γῆν mentiuntur. [34.] and it is not
overturned whole φερομένων Terrena omnia battered by
cities; fiery χειμάρρου δίκην. mutationes et winds or
flames in earlier Ἔνθα καὶ τὸ τῶν conuersiones, pummelled by
times have come εὐσεβῶν [400b1] postremo interitus showers. The
down from the γένος ἐξόχως habent. Namque Poet sang that
heavens, they ἐτίμησε τὸ inmodicis none of these
say, as in the δαιμόνιον· tremoribus things could
case of Phaethon, περικαταληφθέντων terrarum touch Olympus
who burned the γὰρ <αὐτῶν> ὑπὸ dissiluisse because of its
eastern parts of | τοῦ ῥεύματος διὰ humum et extreme height.
the world; while τὸ βαστάζειν interceptas urbes These are his
others in the west γέροντας ἐπὶ τῶν cum populis saepe words:
have erupted and cognouimus.
ὤμων γο|νεῖς καὶ
gushed forth Audimus etiam
σώζειν, πλησίον
from the earth, abruptis imbribus
[αὐτῶν] γενόμενος
such as the prolutas esse totas Οὔλυμπόνδ’ ὅθι
ὁ τοῦ πυρὸς | φασὶ θεῶν ἕδος
craters torn open regiones; illas
in Etna, and been ποταμὸς ἐξεσχίσθη etiam, quae prius ἀσφαλὲς αἰεὶ
carried along the παρέτρεψέ τε τοῦ fuerint
earth like a φλογμοῦ τὸ μὲν continentes, ἔμμεναι· οὔτ’
torrent. In that [400b.5 ἔνθα, | τὸ hospitibus atque ἀνέμοισι
case, the pious δὲ ἔνθα, καὶ aduenis fluctibus τινάσσεται οὔτε
people showed ἐτήρησεν ἀβλαβεῖς insulatas, alias, ποτ’ ὄμβρῳ
high honour to ἅμα τοῖς γονεῦσι desidia maris,
what was sacred: τοὺς | νεανίσκους. pedestri accessu δεύεται οὔτε
they were peruias factas. χιὼν
surrounded by Quid? qui uentis ἐπιπίλναται,
the rivers [of et procellis ἀλλὰ μάλ’ αἴθρη
fire] because ciuitates euersas
they were esse meminerunt? πέπταται
carrying their Quid? cum ἀννέφελος,
aged parents incendia de λευκὴ δ’
onto their nubibus ἐπιδέδρομεν
shoulders to save emicarunt? cum αἴγλη
them; but when orientis regiones
the river of fire Phaethontis ruina,
got close to them ut quidam putant, [‘To Olympus,
it divided, some conflagratae which they say is
of the fire perierunt? in always the
turning one way occidentis plagis unerring seat of
some the other; scaturrigines the gods: neither
so it kept the quaedam ac is it shaken by
young men safe proluuiones winds, nor ever
along with their easdem strages doused by storm
parents. dederunt? Sic ex nor approached
Aetnae uerticibus by snows, but the
quondam effusis clear sky is
crateribus diuino cloudless, and
incendio per white brightness
decliuia, torrentis goes about.].
uice, flammarum Universal custom
flumina and human
cucurrerunt. In observation have
quo periculi acquiesced in
uertice egregium this view, and
pietatis meritum affirmed the
fuisse ancient tradition
cognouimus. about god. When
Namque eos qui, people pray, we
principio fragoris pray with our
territi, sensum hands extended
tamen clementiae to the heavens. A
misericordiaeque Roman poet
retinebant et expressed the
grandaeuos following
parentes ereptos sentiment:
uolucri clade suis ‘Regard this
ceruicibus exalted
sustinebant, illa brightness,
flammarum which all invoke
fluenta, diuino as Jupiter.’ The
separata discidio, celestial stars
quasi duo flumina and the lights of
ex uno fonte the world, which
manantia, locum everyone
illum ambire recognises as the
maluerunt most exalted
obsidione beings, occupy
innocenti, ubi those heady
erant boni baiuli regions, where
religiosis sarcinis they are allowed
occupati. to enjoy the
order they
deserve: the laws
they observe
mean they move
through their
courses with
unvarying
intervals and
periods. 34. On
earth, everything
undergoes
change and
reversion and
finally perishes.
The land shakes
violently and the
earth is broken
up – and we have
often been aware
of cities
destroyed along
with their
inhabitants. We
have heard too of
whole regions
that have been
devastated by
sudden storms;
and of areas
which were
formerly
continents turned
into islands by
the action of
unprecedented
waves; and of
others where the
sea was forced
back so that it
could be crossed
on foot. So! Are
there not cities
we no longer
remember
because they
were destroyed
by winds and
whirlwinds – or
perhaps when
fires flashed
down from the
clouds? Did
regions to the
east not perish in
conflagration
(with the
downfall of
Phaethon, as
some think)? On
the western
shores, have
there not been
[volcanic]
eruptions and
flows which
have slaughtered
as many? For
example, torrents
and rivers of
flame once
rushed headlong
from craters
spewing divine
fire from the
peak of [Mt.]
Aetna. From the
height of this
peril, we learned
of an act which
shows the
outstanding merit
of piety. There
were people
who, although
terrified at the
initial eruption,
nevertheless
retained their
sense of
sympathy and
pity, snatched
their aged
parents up and
carried them
away from the
disaster; and
those rivers of
flame were
divided in two
[around them] by
divine action, so
as to become as
it were two rivers
flowing from
one. The [rivers]
surrounded them
benignly,
choosing to
circumvent the
ground where the
virtuous pall-
bearers were
busy with their
sacred coffins.
In general, what Καθόλου δὲ ὅπερ 35. Postremo, 35. Finally, what

a helmsman is in ἐν νηὶ μὲν quod est in triremi the pilot is in a
a ship, a driver in κυβερνήτης, ἐν ἅρ| gubernator, in ship, the driver
a chariot, the ματι δὲ ἡνίοχος, ἐν curru rector, in a chariot, the
chorus-leader in χορῷ δὲ praecentor in leader in a
a chorus, the law κορυφαῖος, ἐν choris, lex in chorus, the law
is a city, the πόλει δὲ urbe, dux in in a city, the
leader in an νομο<θέτη>ς, ἐν exercitu, hoc est general in an
army, this is what στρατοπέδῳ δὲ in mundo deus, army, this god is
god is in the nisi quod ceteris in the world –
ἡγεμών, τοῦτο
cosmos, except aerumnosum et except that, in
θεὸς ἐν κόσμῳ,
that for them multiplex et these other cases
πλὴν | καθ’ ὅσον
ruling is tiring, curarum taking the reins
energetic and τοῖς μὲν innumerabilium of office is itself
complex, while καματηρὸν τὸ uidetur esse hoc a tiresome and
for him it is ἄρχειν πολυκίνητόν ipsum, alicuius complex
without grief or τε [400b10] καὶ | officii principem business which
pain or threat to πολυμέριμνον, τῷ fieri, deo uero nec brings
his health. δὲ ἄλυπον ἄπονόν tristis nec onerosa innumerable
Established in τε καὶ πάσης κεχω| est imperii sui cares, while for
serene power he ρισμένον cura. Namque god the care he
moves σωματικῆς inmobilis shows through
everything and ἀσθενείας· ἐν circumfert et regit his power is
leads it around ἀκινήτῳ γὰρ cuncta[s], naturas neither
where and how ἱδρυμένος δυνάμει formasque oppressive nor
he wants, in all πάντα κινεῖ καὶ diuersis onerous.
its diverse περιάγει, ὅπου regionibus Immobile, he
structures and βούλεται καὶ ὅπως, commouens, ut surrounds all and
kinds. It is, as, I ἐν δια|φόροις est lex ciuitatis rules all, giving
suppose, as the ἰδέαις τε καὶ semel promulgata, movement to the
law of a city φύσεσιν, ὥσπερ perpetuis [things of
which resides ἀμέλει καὶ ὁ τῆς | obseruationum different] kinds
unmoving in the πόλεως νόμος rationibus fixa, and shapes in the
souls of those ἀκίνητος ὢν ἐν ipsa quidem different regions.
who use it, but inmutabilis, at [He operates]
ταῖς τῶν χρωμένων
organises eius arbitrio like the law of a
ψυχαῖς [400b15
everything in the parentium mentes city, which is
city. It is in πάντα οἰκονομεῖ τὰ agitantur nutuque promulgated
obedience to it κατὰ τὴν eius et once, and fixed
that rulers move πολιτείαν· dominatione fast by the
about in their ἐφεπόμενοι γὰρ flectuntur: ex constant
spheres, the law- αὐτῷ δηλονότι scitis eius understanding of
givers go to the ἐξίασιν ἄρχοντες magistratus its observers. It
lawcourts, μὲν ἐπὶ τὰ ἀρχεῖα, tribunalia, is itself
counsellors and θεσμοθέται δὲ εἰς principia milites immutable, but
advisors to the τὰ οἰκεῖα frequentabunt, the judgements
appropriate δικαστήρια, recuperatores which flow from
benches; one βουλευταὶ δὲ καὶ iudiciis it move the
person goes to ἐκκλησιασταὶ εἰς praesidebunt, minds of those
the prytany to συνέδρια τὰ decuriones et who obey it so
eat, another to προσήκοντα, καὶ ὁ quibus ius est that they accede
the judges to μέν τις εἰς τὸ dicendae and are bent in
defend himself, πρυτανεῖον βαδίζει sententiae ad submission. Due
another to the σιτησόμενος, ὁ δὲ consessum to its decrees
prison to die. πρὸς τοὺς publicum magistrates
[20] And there δικαστὰς [400b20] commeabunt; et crowd the
are ordained ἀπολογησόμενος, ὁ alius ad benches and
feasts and annual δὲ εἰς τὸ Minuciam soldiers their
vigils and δεσμωτήριον frumentatum headquarters; the
sacrifices to the ἀποθανούμενος. uenit et aliis in property courts
gods, the Γίνονται δὲ καὶ iudiciis dies are constituted
observance of δημοθοινίαι dicitur; reus for judgement,
hero cults, and νόμιμοι καὶ purgandi se and municipal
libations for the πανηγύρεις necessitate, senators, and
sick. Different ἐνιαύσιοι θεῶν τε insectandi studio others whose
things are done θυσίαι καὶ ἡρώων accusator uenit; business it is to
in different ways θεραπεῖαι καὶ χοαὶ ille moriturus ad give sentence,
but according to κεκμηκότων· ἄλλα supplicii locum publicly
a single order. δὲ ἄλλως ducitur, hic ad convene; one
What is truly ἐνεργούμενα κατὰ conuiuii repotia man comes to the
active preserves μίαν πρόσταξιν ἢ [et] uespertinus Minucian [gate]
the power of the νόμιμον ἐξουσίαν comisator to collect his
law so that ‘a aduentat. Sunt et stipend, while
σώζει τὸ τοῦ
city is at the one publicarum others learn the
ποιήσαντος ὄντως
time full of epularum date of their trial;
incense and at ὅτι [400b24 apparatus et the defendant
[400b25 »πόλις δ’
the same time of lectisternia arrives under the
paeans and ὁμοῦ μὲν deorum et dies necessity of
lamentations’. So θυμιαμάτων γέμει, festi, ludi scaenici clearing his
it should be ὁμοῦ δὲ παιάνων ludique circenses; name, his
understood to be τε καὶ diis sacrificatur, accuser comes
for that great στεναγμάτων,» Geniis determined to
city, I mean the [400b26 οὕτως ministratur, obitis prosecute; here is
cosmos: for god ὑποληπτέον καὶ libatione a man about to
is our equitable ἐπὶ τῆς μείζονος profunditur die being led to
law, which πόλεως, λέγω δὲ | aliusque alio the place of the
allows neither τοῦ κόσμου· νόμος fungitur munere scaffold, there is
correction nor γὰρ ἡμῖν parentque omnes a reveller out in
change, yet ἰσοκλινὴς ὁ θεός, iussis legum et the evening to go
greater, I think, οὐ|δεμίαν communis drinking at a
and more secure ἐπιδεχόμενος imperii. party. There are
than those διόρθωσιν ἢ Videasque illam the paraphernalia
written down in μετάθεσιν, ciuitatem pariter of public dinners
tablets. When he κρείττων δέ, spirantem and holy feasts
leads, without [400b30] οἶμαι, καὶ Panchaeis and festal days,
himself moving, βεβαιότερος τῶν odoribus et diversions on the
the whole cosmic ἐν ταῖς κύρβεσιν graueolentibus stage and
arrangement of ἀναγεγραμμένων. caenis, diversions in the
heaven and earth Ἡγουμένου δὲ resonantem circus; the gods
is administered, ἀκινήτως αὐτοῦ hymnis et are sacrificed to,
parcelled out καὶ ἐμμελῶς ὁ carminibus et Genii are tended,
according to the σύμπας canticis, eandem a libation for the
various kinds: to οἰκονομεῖται etiam lamentis et dead is poured
plants and διάκοσμος οὐρανοῦ ploratibus out, one man
animals καὶ γῆς, heiulantem. [36.] profits from
according to μεμερισμένος κατὰ Ad hunc modum another – and all
genus and τὰς φύσεις πάσας res agi et in obey the order
species through mundo decreed by the
διὰ τῶν οἰκείων
their proper aestimemus; lex laws and their
σπερμάτων εἴς τε
seeds; to [401a1] illa uergens ad common power.
φυτὰ καὶ ζῷα κατὰ
vines and palm- aequitatis tenorem You can see the
trees and persea- γένη τε καὶ εἴδη· sit deus, nulla city redolent
trees, ‘and sweet καὶ γὰρ ἄμ[401a1] indigens with the scent of
figs and olives’, πελοι καὶ φοίνικες correctione incense and foul-
as the poet says – καὶ περσέαι mutabili. Quippe smelling waste
some barren, but [401a1] »συκέαι τε sic et mundi as well,
having other uses γλυκεραὶ καὶ | uniuersitas resounding with
– and planes and ἐλαῖαι», ὥς φησιν regitur, dum hymns and songs
pines and box- ὁ ποιητής, τά τε speculatur ad and canticles,
trees, ‘black ἄκαρπα μέν, ἄλλας omnia rector eius and at the same
poplar and δὲ | παρεχόμενα atque time with
sweet-smelling χρείας, πλάτανοι inmutabiliter ululation and
cypress’, [5] καὶ πίτυες καὶ incumbit lamentation. 36.
some bearing πύξοι »κλήθρη τ’ spargiturque uis This is how we
sweet autumn αἴγειρός τε καὶ illa seminibus think things are
fruit (albeit εὐώδης inclusa per done in the
sometimes κυπάρισσος,» naturas omnium cosmos too:
difficult to store). [401a1] αἵ τε speciesque et think of god as
Animals too, the καρπὸν ὀπώρας genera digesta. the law which
wild and tame, ἡδὺν ἄλλως δὲ Sic faciles uitium ensures
those that thrive δυσθησαύριστον lapsus et systematic
in air and on φέρουσαι, [401a.6 palmarum ardua, equality, without
earth and in »ὄχναι καὶ ῥοιαὶ persicorum rubor, needing
water, are born καὶ μηλέαι laeuitas mali corrective
and mature and ἀγλαόκαρποι,» gignitur, dulcitas adjustments. The
perish in [401a.7 τῶν τε fici; et quae whole cosmos is
obedience to the ζῴων τά τε ἄγρια infelicia propter governed like
decrees of god: καὶ ἥμερα, τά τε ἐν infecunditatem this: its governor
‘For every ἀέρι καὶ ἐπὶ γῆς uocamus, tamen looks after
creeping thing καὶ ἐν ὕδατι utilia sunt alio everything while
moves because it βοσκόμενα, γίνεται pacto: platani, ut unchanging and
is struck,’ as καὶ ἀκμάζει καὶ ait poeta, umbras at rest. The
Heraclitus says. [401a10] φθείρεται potantibus power that seeds
τοῖς τοῦ θεοῦ ministrantes et have is
πειθόμενα θεσμοῖς· acuta pinus et distributed
rasiles buxi, odora through things of
«πᾶν γὰρ ἑρπετὸν
laurus, every nature,
πληγῇ νέμεται», ὥς
cupressorum through every
φησιν Ἡράκλειτος.
odoratius lignum; species and
tandem omnium every genus: it
animalium makes vines
agrestium et droop readily
cicurum, and palm-trees
pinnatarum et soar; the peach
pedestrium et turns red, the
aquatilium natura apple swells, the
gignitur, nutritur, fig sweetens –
absumitur, parens and even when
caelestibus things are barren
institutis: πᾶν and we say it is
γὰρ ἑρπετὸν unfortunate, they
πληγῇ νέμεται, ut are useful for
Heraclitus ait. another purpose.
The shadow of
plane trees, as
the poet says,
provides a
service for
drinkers; the
sharpness of the
pine and the
smoothness of
box, the scent of
the laurel, the
odour of cypress
wood – and
finally the
natures of all
animals, wild
and tame,
winged and
footed and
aquatic – all
arise, are
nourished, and
are taken away in
accordance with
celestial decrees:
πᾶν γὰρ
ἑρπετὸν πληγῇ
νέμεται [‘For
every creeping
thing moves
because it is
struck’], as
Heraclitus says.
[God] is one, but Εἷς δὲ ὢν [37.] Et cum sit 37. And while
he goes by πολυώνυμός ἐστι, unus, pluribus [god] is one, he
names, which are κατονομαζόμενος nominibus cietur, is invoked by
names for all the τοῖς πάθεσι πᾶσιν specierum many names, and
effects which he ἅπερ αὐτὸς multitudine, under a
causes. We call νεοχμοῖ. Καλοῦμεν quarum multitude of
him Zen and Dia, γὰρ αὐτὸν καὶ diuersitate fit forms, whose
using these Ζῆνα καὶ Δία, multiformis uis. diversity speaks
names as well [as παραλλήλως Idem ab iuuando of his multiform
‘Zeus’] , as if we χρώμενοι τοῖς Iuppiter dictus, power. He is
were to say ὀνόμασιν, ὡς κἂν quem Ζῆνα called Jupiter,
‘Through whom εἰ λέγοιμεν δι’ ὃν Graeci, quod uitae from iuvare
(dia) we live ζῶμεν. Κρόνου δὲ nostrae auctor sit, [‘help’] – the
(zēn)’. He is παῖς καὶ χρόνου rectissime Greeks quite
called the son of λέγεται, διήκων ἐξ appellant. rightly name him
Kronos, or ‘time’ αἰῶνος ἀτέρμονος Saturnum etiam Zen, because he
(chronos), εἰς ἕτερον αἰῶνα· illi Κρόνον, quasi is author of our
persisting from ἀστραπαῖός τε καὶ χρόνον quendam, life (zēn). For
unshaken age to βρονταῖος καὶ incoeptum ab Saturn the
another age. He αἴθριος καὶ origine, Greeks say
is called interminum ad ‘Kronos’, as if he
αἰθέριος κεραύνιός
oruscating and finem tempus is chronos:
τε καὶ ὑέτιος ἀπὸ
thunder and appellant. ‘time’ without
τῶν ὑετῶν καὶ
aither, and Fulgurator et beginning,
‘aetherial κεραυνῶν καὶ τῶν tonitrualis et unbounded to the
lightning god’ ἄλλων καλεῖται. fulminator, etiam end. He is known
and ‘rain god’ – Καὶ μὴν imbricitor, et item as god of light,
from rain and ἐπικάρπιος μὲν dicitur serenator; of thunder and
lightning and the ἀπὸ τῶν καρπῶν, et plures eum lightning, and
rest. And he is πολιεὺς [401a20] frugiferum even of storms –
named ‘fruitful’ δὲ ἀπὸ τῶν uocant, multi and conversely
from fruits, and πόλεων urbis custodem, of the calm; and
‘protector of ὀνομάζεται, alii hospitalem, many call him
city’ from cities γενέθλιός τε καὶ amicalem et ‘fruitful’, many
[20], protector of ἑρκεῖος καὶ omnium ‘guardian of the
birth, of the ὁμόγνιος καὶ officiorum city’, others
court, of the πατρῷος ἀπὸ τῆς nominibus name him
family, and of the πρὸς ταῦτα appellant. Est ‘hospitable’,
fatherland (based κοινωνίας, militaris, est ‘friendly’ – and
on his ἑταιρεῖός τε καὶ triumphator et call him by the
relationship with φίλιος καὶ ξένιος propagator, names of all his
these things); of καὶ στράτιος καὶ tropaeophorus; et offices. He is god
companions and τροπαιοῦχος multo plura of the army, of
friendship and καθάρσιός τε καὶ eiusmodi apud triumph and
hospitality and παλαμναῖος καὶ haruspices et conquest, bearer
the army and ἱκέσιος καὶ Romanos ueteres of the trophy.
trophy-bearing; inueneris. And you will
μειλίχιος, ὥσπερ οἱ
of purification ποιηταὶ λέγουσι, Orpheus uero find a lot more of
and of the σωτήρ τε καὶ hanc effari the same in the
murderer, and of ἐλευθέριος ἐτύμως, potestatem augurs and
suppliants and ὡς δὲ τὸ πᾶν uolens, his de eo ancient Romans.
soothing, as the εἰπεῖν, οὐράνιός τε uerbis canit: Orpheus, when
poets say. He is, καὶ χθόνιος, πάσης he wanted to
to sum it up, ἐπώνυμος φύσεως express this
truly the saviour ὢν καὶ τύχης, ἅτε power, sang
and liberator of πάντων αὐτὸς Ζεὺς πρῶτος about him in
heaven and earth, αἴτιος ὤν. Διὸ καὶ γένετο, Ζεὺς these words:
and named for ὕστερος,
ἐν τοῖς Ὀρφικοῖς ἀρχικέραυνος·
nature and
οὐ κακῶς λέγεται
chance, insofar
[401a27 »Ζεὺς Ζεὺς κεφαλή, Ζεὺς πρῶτος
as he is the cause
of everything. πρῶτος γένετο, Ζεὺς μέσσα· Διὸς γένετο, Ζεὺς
The Orphic lines Ζεὺς ὕστατος δ’ ἐκ πάντα ὕστερος,
do not put it ἀρχικέραυνος· τέτυκται. ἀρχικέραυνος·
badly: Ζεὺς κεφαλή, Ζεὺς
μέσσα, Διὸς δ’ ἐκ Ζεὺς πυθμὴν Ζεὺς κεφαλή,
πάντα τέτυκται· γαίης τε καὶ Ζεὺς μέσσα·
[401b1] Ζεὺς οὐρανοῦ Διὸς δ’ ἐκ πάντα
Zeus was first, πυθμὴν γαίης τε ἀστερόεντος. τέτυκται.
Zeus last, leading καὶ οὐρανοῦ
head ἀστερόεντος· Ζεὺς Ζεὺς ἄρσην Ζεὺς πυθμὴν
ἄρσην γένετο, Ζεὺς τρέφετο, Ζεὺς γαίης τε καὶ
Zeus the head, ἄμβροτος ἔπλετο ἄμβροτος ἔπλετο οὐρανοῦ
Zeus the middle: ἀστερόεντος.
νύμφη· Ζεὺς πνοιὴ νύμφη.
everything was
πάντων, Ζεὺς
done by Zeus. Ζεὺς ἄρσην
ἀκαμάτου πυρὸς Ζεὺς πνοιὴ
Zeus is the ὁρμή· Ζεὺς πόντου πάντων, Ζεὺς τρέφετο, Ζεὺς
ἀκαμάτου πυρὸς ἄμβροτος
foundation of the ῥίζα, Ζεὺς ἥλιος
ἠδὲ σελήνη· ὁρμή. ἔπλετο νύμφη.
earth and the
starry heaven; [401b.5 Ζεὺς
Ζεὺς πόντου Ζεὺς πνοιὴ
βασιλεύς, Ζεὺς
Zeus nourished ἀρχὸς ἁπάντων ῥίζα, Ζεὺς ἥλιος πάντων, Ζεὺς
man, Zeus goes ἀρχικέραυνος· ἠδὲ σελήνη. ἀκαμάτου πυρὸς
ὁρμή.
πάντας γὰρ κρύψας
as immortal αὖθις φάος ἐς Ζεὺς βασιλεύς, Ζεὺς πόντου
nymph; πολυγηθὲς ἐκ Ζεὺς ἀρχὸς ῥίζα, Ζεὺς ἥλιος
καθαρῆς κραδίης ἁπάντων, ἠδὲ σελήνη.
Zeus is the ἀνενέγκατο, ἀρχικέραυνος·
breath of all, μέρμερα ῥέζων.» Ζεὺς βασιλεύς,
Zeus the force of Πάντας γὰρ Ζεὺς ἀρχὸς
unwearying fire; κρύψας αὖθις ἁπάντων,
φάος ἐς ἀρχικέραυνος·
Zeus the root of πολυγηθές
the sea; Zeus is Πάντας γὰρ
sun and moon; Ἐκ καθαρᾶς κρύψας αὖθις
κραδίης φάος ἐς
Zeus is king,
ἀνενέγκατο πολυγηθές
Zeus is the ruler
μέρμερα ῥέζων.
of all, leading
Ἐκ καθαρᾶς
head
κραδίης
For he hides ἀνενέγκατο
everything and μέρμερα ῥέζων.
again into joyful
light
from his pure [‘Zeus was first,

heart he Zeus last, leading
compelled them, head | Zeus the
head, Zeus the
doing terrible
deeds. middle:
everything was
done by Zeus. |
Zeus is the
foundation of the
earth and the
starry heaven; |
Zeus nourished
man, Zeus goes
as immortal
nymph; | Zeus is
the breath of all,
Zeus the force of
unwearing fire; |
Zeus the root of
the sea; Zeus is
sun and moon; |
Zeus is king,
Zeus is the ruler
of all, leading
head | For he
hides everything
and again into
joyful light |
from his pure
heart he
compelled them
doing terrible
deeds].
Necessity [401b.7 οἶμαι δὲ 38.1 Fa[c]tum 38. The Greeks

(ananke), I know, καὶ τὴν Ἀνάγκην autem Graeci decided to refer
is so called as if οὐκ ἄλλο τι εἱμαρμένην a to fate as
to say ‘the λέγεσθαι πλὴν tractu quodam εἱμαρμένη,
unmoved τοῦτον, οἱονεὶ inuicem causarum because there is a
(aniketos) ἀνίκητον αἰτίαν se continentium chain of causes
cause’; and Fate ὄντα, Εἱμαρμένην uolunt dici; in which all are
(heimarmene) δὲ διὰ τὸ εἴρειν decretum idem embraced; they
because of [401b10] τε καὶ πεπρωμένην call this same
‘speaking’ χωρεῖν ἀκωλύτως, dicunt, quod decree
(eirein), and omnia in hoc statu πεπρωμένη,
Πεπρωμένην δὲ διὰ
going rerum definita sint because
τὸ πεπερατῶσθαι
unimpeded; and nec 38.5 sit in hoc everything in this
πάντα καὶ μηδὲν ἐν
Pepromene mundo aliquid state of things is
because he has τοῖς οὖσιν ἄπειρον interminatum; determined, and
set bounds εἶναι, καὶ Μοῖραν idem fatum there is nothing
(pepratosthai) μὲν ἀπὸ τοῦ μοῖραν uocant, in this world
for everything μεμερίσθαι, quod ex partibus which is
(nothing among Νέμεσιν δὲ ἀπὸ constet; hinc indeterminate;
existing things is τῆς ἑκάστῳ ἔννομον, quod and they call the
unbounded); διανεμήσεως, unicuique same thing
Moira comes Ἀδράστειαν δὲ adtributio sua sit μοῖρα, because it
from his having ἀναπόδραστον adscripta. consists of parts
appoitioned αἰτίαν οὖσαν κατὰ Ἀδράστεια (hence ἔννομος,
everything φύσιν, Αἶσαν δὲ denique <est> because each has
(merizo); ἀεὶ οὖσαν. Τά τε ineffugibilis his own
Nemesis from περὶ τὰς Μοίρας necessitas allocation).
distribution [401b15 καὶ τὸν ultionis. Sed tria Ἀδράστεια, next,
[dianemesis] to
ἄτρακτον εἰς ταὐτό Fata sunt, is the
each; Adrasteia numerus 38.10 inescapable
πως νεύει· τρεῖς
is the
μὲν γὰρ αἱ Μοῖραι, cum ratione necessity of
unavoidable temporis faciens, punishment.
(anapodrastos) κατὰ τοὺς χρόνους
si potestatem There are three
cause in nature; μεμερισμέναι, νῆμα
earum ad eiusdem Fates, a number
Aisa ‘always is’ δὲ ἀτράκτου τὸ similitudinem which refers to
(aiei ousa). The μὲν ἐξειργασμένον, temporis referas.
time, if you
attributes of the τὸ δὲ μέλλον, τὸ Nam quod in fuso consider that the
Moirai and the δὲ perfectum est capacity of each
spindle nod in περιστρεφόμενον· praeteriti temporis Fate relates to
the same τέτακται δὲ κατὰ habet speciem, et time: what has
direction: for the μὲν τὸ γεγονὸς μία quod torquetur in been spun and is
Moirai are three, τῶν Μοιρῶν, digitis momenti finished is of a
corresponding to Ἄτροπος, ἐπεὶ τὰ praesentis indicat kind with past
the divisions of παρελθόντα πάντα spatia, et quod time; and what is
time. Some of ἄτρεπτά ἐστι, κατὰ nondum 38.15 ex [now] being
the thread has δὲ τὸ [401b20] colo tractum est turned by the
already been μέλλον Λάχεσις – subactumque cura fingers suggests
spun by the [εἰς] πάντα γὰρ ἡ digitorum, id the intervals of
spindle, some is κατὰ φύσιν μένει futuri et the present
about to be, λῆξις – κατὰ δὲ τὸ consequentis moment; and
some is now ἐνεστὼς Κλωθώ, saeculi posteriora what has not yet
being spun. This συμπεραίνουσά τε uidetur ostendere. been drawn from
is the pattern καὶ κλώθουσα Haec illis the fleece and
because one of ἑκάστῳ τὰ οἰκεῖα. condicio; et brought under
the Moirai, Περαίνεται δὲ καὶ nominum the control of the
Atropos, is what ὁ μῦθος οὐκ eiusdem fingers, that
has been – and ἀτάκτως. proprietate seems to suggest
everything that is contingit, ut sit things yet to
past is Atropos praeteriti come in the
‘unalterable’ temporis fatum, future and a later
(atreptos); quod ne deus age. This is how
Lachesis is quidem faciet they are, and
assigned to the infec38.20 tum; each has a name
future, which futuri temporis which fits their
nature is yet to Lachesis a fine character:
determine; and cognominata, Atropos is the
Clotho to the quod etiam illis fate of past time,
present, quae futura sunt which not even
accompishing finem suum deus god can undo;
and spinning the dederit. Clotho Lachesis is of
appropriate praesentis future time, and
things for each. temporis habet named from the
And the myth curam, ut ipsis end, because
expresses all this actionibus even to those
in proper order. suadeat, ne cura things which are
sollers rebus in the future god
omnibus desit. has given their
end. Clotho is
concerned with
the present time,
as her very
actions make
clear – so that
nothing lacks
expert oversight.
But all these Ταῦτα δὲ πάντα Deum uero 38.25 God is supposed,
things are ἐστὶν οὐκ ἄλλο τι ire per omnes not erroneously,
nothing else but πλὴν ὁ θεός, Terrasque ‘to pervade all
god, as the noble καθάπερ καὶ ὁ tractusque maria the lands and
Plato says: ‘God, γενναῖος Πλάτων caelumque sea-tracts and the
as the ancient φησίν· «ὁ μὲν δὴ profundum non depth of heaven’.
account [says], θεός, [401b25] frustra Listen to these
holds the ὥσπερ ὁ παλαιὸς arbitrabitur, qui words of Plato:
beginning and λόγος, ἀρχήν τε καὶ audiet Platonis ‘god,’ he says,
end and middle τελευτὴν καὶ μέσα haec uerba: ‘deus ‘as the ancient
of all the things τῶν ὄντων namque, sicut account has it,
that are, and goes ἁπάντων ἔχων, uetus’, inquit, pervades the
straight, εὐθείᾳ περαίνει ‘con38.30 tinet beginning and
travelling κατὰ φύσιν ratio, principia et end and middle
according to πορευόμενος· τῷ fines et media of all things, and
nature; justice δὲ ἀεὶ ξυνέπεται rerum omnium illuminates them
always follows penetrat atque and is carried
δίκη, τῶν
along with him, inlustrat ac curru above them in a
ἀπολειπομένων τοῦ
the punisher of uolucri swift chariot; the
θείου νόμου
those who superfertur; avenger
τιμωρός», «ἧς ὁ
abandon divine eundem deum Necessity
law’, ‘[justice] in γενήσεσθαι μέλλων ultrix Necessitas accompanies this
which he who μακάριός τε καὶ semper et ubique same god always
will be blessed εὐδαίμων ἐξ ἀρχῆς comitatur, eorum and everywhere,
and happy εὐθὺς μέτοχος qui a sacra lege the future
should at once εἴη.» discesserint punisher of those
from the uindex futura; who split from
beginning quam faciet ille sacred law; he
partcipate.’ mitificam, 38.35 makes it a
qui statim a mitigation
tenero et ipsis honoured by
incunabulis anyone who
intellexit, extimuit immediately
eique se totum understands it
dedit atque from their very
permisit’. infancy, and
opens and gives
himself whole to
it.’
Text of the De Mundo ed. J. Beaujeu, Apulée, Opuscules Philosophiques
(Paris, 1973)
Text of the Περὶ κόσμου ed. W. L. Lorimer, Aristotelis qui fertur libellus de
mundo (Paris, 1933).
English translations: © George Boys-Stones 2020.

Apuleius - On The Cosmos

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Apuleius, On the Cosmos

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[Aristotle], On the Cosmos (English)

[Aristotle], Peri Apuleius, De

καὶ συγγενεστάτην territi, eiusmodi So, although nature w

ἀπαύστως δι’ reliquorumque

Ἡρακλέους τε καὶ quem Iouem

δὲ αὐτῆς πρώτη mortalis ac iam them streaking by: the

Earth and sea

εἰσι νῆσοι omnibus. Nam

καλεῖν ποταμοὺς uicissim

Πρός γε μὴν ταῖς

εἰρημένου ἰσθμοῦ inter Arabicum

Γῆς μὲν δὴ καὶ

γῆς φερόμενον. condicionibus

λέγονται, οἱ δὲ ἐκ binae sunt

φέρηται, πρηστὴρ perturbat.

13. At 13. But Favorinus, not

orientis est winds have different n

de] Canis oritur.

μάλιστα ὅταν τὸ coruscare. ‘prester’. If the bolt is

To speak in general, some atmospheric phenomena are Συλλήβδην δὲ τῶν

[396a17] There Τὰ δὲ ἀνάλογον 19. His talibus 19. There are

One from many

To speak Ὡς δὲ τὸ πᾶν Verum enimuero As far as I can, I

Earth bristles Ἥ τε γῆ φυτοῖς 23. Videas et 23. You can see

It remains to Λοιπὸν δὴ περὶ 24. Restat, quod 24. The most

There is an Ἀρχαῖος μὲν οὖν Vetus opinio est The ancient

[398b1] You [398b1] Νομιστέον 27. Igitur regnum 27. That

In general, what Καθόλου δὲ ὅπερ 35. Postremo, 35. Finally, what

from his pure [‘Zeus was first,

Necessity [401b.7 οἶμαι δὲ 38.1 Fa[c]tum 38. The Greeks

English translations: © George Boys-Stones 2020.

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